\  RADIAL  KEV  MAP  OF 

PALESTINE 

Copyright,  1889,  by 

Geo.  May  Poweu,. 


JOURNEYS  OF  OUR   LORD. 


[Green  Fund  Book,  No.  7.] 


PEOPLE'S  COMMENTARY 


GOSPEL  ACCORDING  TO  LUKE. 

CONTAINING  THE 

COMMON  VEESION,  1611,  AND  THE  REVISED  VEESION,  1881 
(AMERICAN  READINGS  AND  RENDERINGS), 

WITH 

CRITICAL,    EXEGETICAL    AND    APPLICATIVE    NOTES,    AND 

ILLUSTRATIONS  DRAWN  FROxM   LIFE  AND 

THOUGHT  IN  THE  EAST. 


BY 

EDWIN  W.  RICE,  r).E>. 

AUTHOR   OF    "PEOPLE'S    COMMENTARY    ON    MATTHEW,''     "PICTORIAL    COMMENTARY 
ON  MARK,"  ETC.,   ETC. 


MAPS    AND    ORIGINAL    ENGRAVINGS. 


PHILADELPHIA: 

The  American  Sunday-School  Union, 

1122  chestnut  street. 


New  York:  8  and  10  Bible  House. 


THE  JOHN  C.  GREEN  FUND  BOOKS. 


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Copyright,  1889,  by  the  American  Sunday-School  Union. 


PREFACE. 


The  general  stiidj^  of  the  Gospels  is  now  more  wide-spread,  and  the 
searching,  critical  examination  of  their  origin  and  contents  more  severe 
than  in  any  previous  period.  The  original  processes  of  critical  investi- 
gation are  too  voluminous  and  complicated  for  any  but  a  specialist  to 
master,  and  too  full  of  technical  terms  for  the  ordinary  reader.  Stu- 
dents and  readers  require  the  results  of  Biblical  learning  and  critical 
research  to  be  given  to  them  in  a  concise,  clear  and  trustworthy  form. 

The  marked  favor  with  which  my  previous  commentaries  on  Matthew 
and  Mark  have  been  received,  has  been  one  of  the  chief  encouragements 
in  writing  a  similar  work  on  Luke. 

In  the  preparation  of  this,  as  of  the  previous  volumes,  the  aim  has 
been  : 

1.  To  assist  every  one  to  read  each  of  the  Gospel  narratives  as  if  he 
were  in  Galilee  or  Judaea,  and  familiar  with  the  scenery,  the  people, 
and  the  habits  of  life,  speech  and  thought  current  in  Palestine  when 
Jesus  was  upon  the  earth.  2.  To  aid  the  reader  to  grasp  the  meaning 
of  the  sacred  text,  through  the  Common,  the  Revised,  or,  when  help- 
ful, through  a  more  literal  English  version.  3.  To  present  to  busy 
minds  the  results  of  critical  learning,  clearly,  concisely  and  free  from 
technical  terms  and  from  skeptical  teachings  or  delusive  speculations. 

The  student  will  find  the  following  convenient  features  in  the  work  : 

1.  The  text  of  the  common  English  version  of  1611  ;  and,  in  parallel 
columns, 

2.  The  text  of  the  Revised  Version  of  1881,  with  the  readings  and 
renderings  preferred  by  the  American  Committee  incorporated  into  the 
text. 

3.  The  text  divided  into  topical  portions  suitable  for  Sabbath  lessons 
in  the  family  or  in  the  Sabbath-school. 

4.  Comments  grouped  under  these  topical  divisions  and  also  under 

each  verse,  to  facilitate  the  ready  reference  to  any  verse  or  clause  of  a 

verse  in  any  chapter  of  the  Gospel. 

(3) 


PREFACE. 


5.  Gleanings  from  the  best  works  of  eminent  Biblical  scholars,  from 
the  earl}^  Fathers  until  now,  and  specially  from  Talmudic  literature,  illus- 
trating the  text. 

6.  Suggestive  applications,  designed  to  aid  in  impressing  the  spiritual 
lessons. 

7.  Maps,  and  engravings,  from  original  sources  (photographs,  etc.),  to 
illustrate  the  narrative. 

8.  A  brief  introduction  presenting  historical  and  Biblical  testimony 
relating  to  the  authority  and  authorship  of  the  third  Gospel,  its  compo- 
sition and  language. 

9.  A  special  examination  into  the  vocabulary  of  the  Synoptic  Gos- 
pels, as  showing  their  correspondences  and  variations. 

The  great  multitude  of  elementary  and  complex  theories  concerning  the 
origin,  sources,  interdependence  and  independence  of  the  Gospels,  which 
modern  criticism  has  invented,  cannot  but  prove  bewildering  to  the  ordi- 
nary reader,  should  he  attempt  to  peruse  them  in  detail.  He  does  not 
wish  to  remain  ignorant  of  them,  but  would  prefer  to  find  them  sifted, 
and  whatever  of  practical  value  may  be  reached  through  them  briefly 
presented.  This  is  a  part  of  the  work  the  author  has  attempted 
here  to  do  for  his  readers.  The  result,  he  trusts,  will  be  to  stir  the  con- 
science of  the  indiiFerent,  remove  the  uncertainties  of  the  doubting,  and 
confirm  the  faith  of  all  who  hope  in  the  Christ. 

Special  acknowledgments  are  due  to  the  Rev.  Moseley  H.  Williams 
for  suggestions  during  the  preparation  of  this  work,  and  to  Mr.  Walter 
Koenig  (of  Leipzig)  for  aid  in  correcting  the  proofs,  and  in  verifying 
references  to  authors. 

EDWIN  W.   RICE. 

Pliiladelpliia,  September,  1889. 


INTRODUCTION. 


THE  GOSPEL  ACCORDmG  TO  LUKE. 

The  Author. — The  writer  of  the  third  Gospel  does  not  avow  his 
authorship  in  it,  nor  is  he  expresslj^  named  in  that,  or  in  the  subsequent 
book  of  the  Acts."^  Since  the  middle  of  the  second  century,  however, 
the  uniform  testimony  of  the  Christian  Church  ascribes  the  third  Gospel 
to  Luke.  Much  of  this  testimony  which  is  entirely  trustworthy  has 
been  preserved  to  our  time.  Moreover,  this  evidence  further  declares 
that  this  Gospel  was  then  accepted  as  authentic,  and  that  Luke  was  then 
universally  believed  to  be  the  author,  because  a  line  of  trustworthy  wit- 
nesses reaching  from  then  back  to  the  apostolic  period,  had  declared  it 
to  be  the  uniform  historic  belief  of  the  early  church  from  the  first,  that 
Luke  wrote  the  Gospel  to  which  his  name  is  now  prefixed.  His  name 
was  identified  with  it  at  a  very  early  period,  and  is  found  in  the  title  to 
it,  in  the  oldest  copies  and  oldest  versions  that  have  been  preserved  to 
our  times,  t 

*  In  each  of  the  thirteen  Pauline  Epistles,  Paul  declares  himself  to  be  tlie  author,  as  "  Paul  an 
apostle,  .  .  .  unto  the  churches  of  Galatia,"  etc.  So  James,  Peter  and  Jude  avow  tlieir  author- 
ship of  the  letters  which  bear  their  respective  names.  John  likewise  declares  himself  to  be 
the  author  of  the  Revelation,  Rev.  1  :  4,  but  his  Epistles  do  not  contain  such  a  declaration. 
The  four  Gospels,  the  Acts,  and  the  Epistle  to  the  Hebrews  contain  no  declaration  respecting 
their  authorship. 

fThe  oldest  written  copies  are  :  the  Vatican,  and  the  Sinaitic  MSS.  belonging  to  the  Fourth 
century.  The  oldest  Versions  are  :  1,  an  imperfect  old  Syriac  copy  of  the  Gospels  of  the  third 
century;  2,  the  Peshitto  (Syriac),  in  which  the  title  runs:  "Gospel  of  Luke  the  Evangelist, 
which  he  published  and  preached  in  Greek  in  Alexandria  the  Great;"  3,  the  Vetus  Itala,  or 
Old  Latin,  quoted  by  Tertullian  in  the  beginning  of  the  third  century.  Unquestionably  thi8 
old  African  Latin  Version  was  current  in  the  second  century.  See  Weiss,  Intro,  to  N.  T.  Vol. 
2,  p.  414.  4,  the  Latin  Vulgate.  Besides  the  Syrian  and  Latin  groups  of  Versions,  there  was 
also  an  Egyptian  group  of  Versions,  which  have  not  been  as  thoroughly  examined  by  modern 
scholars. 

The  title  to  the  Gospel,  "According  to  Luke,"  is  meant  to  declare  the  authorship,  and 
not  that  it  is  the  Gospel  written  by  another  on  the  plan  of  Luke.  (See  Rice  on  Matthew, 
p.  17.)  The  title  can  be  traced  at  least  to  a.  d.  180,  and  was  uniformly  understood  by  the  early 
Christian  Fathers  to  indicate  the  authorship. 

5 


6  INTRODUCTION. 


Historical  Testimony. — The  testimony  of  the  early  Christian  Church 
to  the  authority  and  authorship  of  the  third  Gospel  is  of  a  three-fold 
character :  direct,  indirect,  and  circumstantial  evidence.  Only  a  small 
portion  of  this  mass  of  evidence  can  be  noticed  here.  Jerome  about  340- 
420  revised  the  "Vetus  Itala,  or  Old  Latin  Version  of  the  Scriptures," 
and  made  the  "Vulgate  Version"  now  accepted  in  the  Roman  Catholic 
Church.  This  ascribes  the  third  Gospel  to  Luke.  And  Jerome,  in  re- 
ferring to  the  writers  of  the  canonical  books  of  the  New  Testament,  ex- 
pressly says  :  "the  first  are  Matthew,  Mark,  Luke,  and  John.  .  .  The 
Acts  of  the  Apostles,  another  work  of  Luke  the  physician,  whose  praise 
is  in  the  Gospel,  contains  the  history  of  the  infant  church. ' '  Eusebius 
of  Csesarea,  270-335,  wrote  a  history  of  the  church  from  the  apostolic 
times  to  the  twentieth  year  of  Constantine's  reign.  Book  III.  chap.  24  of 
that  work  entitled  "The  Order  of  the  Gospels,"  has  this  statement: 
"Matthew  having  first  proclaimed  the  Gospel  in  Hebrew,  .  .  .  com- 
mitted it  to  writing  in  his  native  tongue,  and  thus  supplied  the  want  of 
his  presence  to  them  by  his  writings.  After  Mark  and  Luke  had  already 
published  their  Gospels,  they  say  that  John,  who  during  all  this  time 
was  proclaiming  the  Gospel  without  writing,  at  length  proceeded  to 
write  it  on  the  following  occasion."  He  then  states  how  John  wrote  of 
those  teachings  and  doings  of  Jesus  which  the  others  had  omitted. 
Eusebius  and  Jerome  report  it  was  a  current  belief  in  the  church  that 
Luke  was  of  Antioch.  Cyprian  of  Carthage,  246-258,  mentions  the 
four  Gospels  by  their  authors,  which  he  compared  to  the  four  rivers  of 
paradise.  He  refers  to  the  third  Gospel,  "item  in  evangelio  cata Lucam, 
etc. ; "  "  Likewise  in  the  Gospel  according  to  Luke,"  Test.  Lib.  1  c.  8. 
Dionysius  of  Alexandria,  247-265,  discusses  the  resurrection  of  Jesus  in 
SI  letter  to  Basilides,  in  which  he  cites  successively  from  each  of  the  four 
Gospels  by  name.  Origen,  185-253,  was  pre-eminent  amcng  the  early 
Christian  Fathers.  "  Unsurpassed  in  Christian  zeal,  unrivalled  in  uni- 
versal learning,  he  devoted  a  long  life  to  the  study  of  the  Scripture."  * 
Of  the  four  Gospels,  Origen  says  :  f  "As  I  have  learned  by  testimony 
concerning  the  four  Gospels,  which  alone  are  received  without  dispute 
by  the  whole  church  of  God  under  heaven.  The  first  is  written  accord- 
ing to  Matthew,  who  was  once  a  publican.  .  .  The  second  is  according  to 
Mark,  who  composed  it  as  Peter  explained  it  to  him.   .  .  The  third  is 

If  it  is  said  that  this  title  to  the  Gospel  was  aflBxed  as  a  mere  supposition  of  the  early  Fathers, 
anil  without  historical  evidence,  then  it  must  be  explained  why  they  chose  a  i  ame,  compani- 
tively  so  little  known  as  Luke,  rather  than  Barnabas,  Timothy,  Silas,  or  even  Titus.  That 
a  name  little  known  is  at  the  head,  is  strong  corroborative  evidence  that  it  represents  the  true 
author. 

*  Westcolt.  t  Eusebius  Hist.  vi.  c.  25. 


INTRODUCTION. 


that  according  to  Luke,  the  Gospel  commended  by  Paul,  published  for 
Gentile  converts.     And  last  of  all  the  Gospel  by  John."     Origen  wrote 
extended  commentaries  on  all  these  Gospels,  in  which  they  are  named 
Matthew,  ^lark,  Luke,  and  John.     Tertullian,  160-230,  was  also  distin- 
guished for  his  learning,  being  a  master  of  Greek  and  Latin  and  of 
philosophy.     He  wrote  many  books,  and  an  able  defence  of  the  truth 
against  the  heresies  of  Marcion.     He  states  :  "  In  the  first  place  we  lay 
this  down  for  a  certain  truth  that  the  evangelic  scriptures  have  for  their 
authors  the  apostles,  to  whom  the  work  of  publishing  the  Gospel  was 
committed  by  the  Lord  himself  .  .  And  if  also  apostolical  men,  not 
them  alone.  .  .  To  conclude,  among  the  apostles,  John  and  Matthew 
teach  us  the  faith  ;  among  apostolic  men,  Luke  and  Mark  refresh  it.  .   . 
I  say  then,  that  not  only  by  them  [the  churches]  founded  by  the  apostles, 
but  by  all  who  have  fellowship  with  them  in  the  same  faith,  this  Gospel 
of  Luke  has  been  received  without  contradiction  from  the  moment  of  its 
publication.     He  also  states  that  Luke's  work  is  often  ascribed  to  Paul, 
since  indeed,  it  is  easy  to  take  that  for  the  master's  which  the  disciples 
have  published."     Adv.   Marcion.   iv.  2,  5.     Clement  of  Alexandria, 
160-220,  says  of  the  order  of  the  Gospels,^  "those  which  contain  the 
genealogies  were  written  first."     He  cites  the  third  Gospel,  "For  thus 
it  is  written  in  the  Gospel  according  to  Luke,  '  Now  in  the  fifteenth  year 
of  the  reign  of  Tiberius  Caesar,  the  word  of  the  Lord  came  unto  John 
the  son  of  Zacharias.'  "     3  :  1,  2.     He  cites  frequently  from  the  Acts, 
usually  in  this  way  :  "As  Luke  in  the  Acts  of  the  Apostles  records 
Paul  to  have  said,"  etc.     Irengeus  of  Lyons,  130-202,  was  born  in  Asia 
Minor,  and  in  his  youth  was  a  pupil  of  Polycarp.     In  his  letter  to 
Florinus,  he  says,  "  I  can  tell  the  very  place  where  the  blessed  Polycarp 
sat    and    taught,    .    .   the  form    of  his  person,   and    the    discourses 
he  made,  .  .  and  how  he  related  his  conversation  with  John  and  others 
who  had  seen  the  Lord."     In  his  famous  treatise  against  heresies, 
he  declares  there  are  four  Gospels,  "nor  can  there  be  more  or  fewer." 
Concerning  their  authorship,  Irengeus  states:  "Matthew  then  among 
the  Jews  wrote  a  Gospel  in  their  own  language.  .  .  Mark  also  the  dis- 
ciple and  interpreter  of  Peter  delivered  to  us  in  writing  the  things  that 
had  been  preached  by  Peter,  and  Luke  the  companion  of  Paul  put  down 
in  a  book  the  Gospel  preached  by  him  [Paul].     Afterwards  John  the  dis- 
ciple of  the  Lord  .  .  published  a  Gospel  while  he  dwelt  at  Ephesus." 
Irenaeus  makes  about  eighty  citations  from  Luke's  Gospel.     The  Mura- 
torian  Fragment,  about  180,  represents  the  belief  of  the  churches  respect- 
ing the  Gospels,  a  clause  of  which  reads  thus  :  "Thirdly,  the  book  of  the 


*  Eus.  Hist.  vi.  14. 


INTRODUCTION. 


Gospel  according  to  Luke.  This  Luke  a  physician,  when  Paul  after  the 
ascension  of  Christ,  had  received  him  among  the  followers  .  .  wrote  in 
his  own  name  and  out  of  his  own  judgment.  Neither  had  he  seen  the 
Lord  in  the  flesh.  Carrying  his  narrative  back  as  far  as  he  had  informa- 
tion, he  began  with  the  birth  of  John."  Tatian,  140-170  (?)  constructed 
one  continuous  Gospel  narrative  by  combining  the  four  Gospels,  called 
TO  Sia  reacdpuv^  ' '  of  the  four, ' '  of  which  an  Arabic  copy  has  been  found 
and  a  translation  lately  issued.  It  proves  that  Tatian  had  the  four 
Gospels  of  Matthew,  Mark,  Luke,  and  John.  Justin  the  MartjT,  105- 
165,  quotes  copiously  from  the  four  Gospels,  which  he  says  "were 
written  by  the  apostles  and  their  companions. ' '  He  speaks  of  those 
' '  who  have  written  the  history  of  all  things  concerning  oui*  Saviour 
Jesus  Christ,"  Apol.  1.  He  quotes  these  as  "memoirs"  or  "mem- 
orabilia of  the  apostles, ' '  reminding  us  of  a  similar  title  to  the  works 
of  Xenophon.  Justin  mentions  the  census  of  Quirinius,  the  institution 
of  the  Lord's  supper,  the  agony  in  Gethsemane,  and  that  Jesus  was 
sent  to  Herod,  in  the  forms  and  terms  reported  by  Luke  only."^  Clement 
of  Rome,  30-100  (?),  a  companion  of  Peter  and  Paul,  in  an  epistle,  quotes 
expressions  found  in'Luke's  Gospel;  and  Polj^carp,  a  disciple  of  the 
apostle  John,  quotes  from  the  Acts. 

It  is  now  generally  conceded  that  the  spurious  gospel  of  Marcion  was 
a  perversion  chiefly  of  Luke's  Gospel.  Marcion  was  a  heretical  teacher 
at  Rome,  140-160.  But  Cerdo  came  to  Rome  earlier  than  Marcion,  and 
had  taught  a  similar  heretical  system  based  upon  perversions  of  the 
Gospels,  a  system  which  Marcion  adopted. 

Similar  testimony  to  the  authority  and  authorship  of  the  Gospel  can 
be  drawn  from  Hegisippus,  Basilides,  Papias,  and  others  of  the  first 
and  second  centuries,  although  in  the  fragments  of  their  works  which 
have  come  down  to  us  they  do  not  mention  Luke  by  name.  But  when 
we  consider  how  small  a  portion  of  the  writings  of  the  early  Fathers 
have  been  preserved  to  our  time,  and  how  very  fragmentary  the  preserved 
portions  are,  the  evidence  seems  remarkable  for  its  completeness  and 
strength.  The  chain  of  testimony  is  continuous  back  to  the  band  of 
disciples,  the  followers  of  the  apostles,  to  which  Luke  belonged.  A 
similar  line  of  evidence  might  also  be  adduced  to  establish  the  au- 
thority and  authorship  of  each  of  the  other  Gospels. 

Biblical  Facts. — 1.  The  third  Gospel  and  the  Acts  are  both  addressed  to 
Theophilus,  Luke  1:3;  Acts  1:1.  This  fact,  taken  with  the  marked 
similarity  in  the  plan,  language,  and  style  of  the  two  books,  establishes 
the  identity  of  the  author  of  the  Acts  with  the  author  of  the  third 


*  Justin,  Apol.  1  :  34,  66 :  Dial.  c.  41,  70,  106. 


INTRODUCTION.  9 


Gospel.  That  the  same  person  wrote  both  these  books,  is  now  well-nigh 
universaUy  admitted.  (See  Holtzmann,  ^«'«?.  374.)  He  was  not  of  the 
apostolic  band,  but  was  one  of  their  disciples.  He  asserts  that  the 
"matters"  in  his  narrative  were  given  "even  as  they  delivered  them 
unto  us,  who  from  the  beginning  were  eyewitnesses,  and  ministers  of 
the  word."     Luke  1  :  2,  Eev.  Yer.  Am.  Ed. 

2.  Historical  testimony  identifies  the  author  with  the  companion  of 
Paul,  who  calls  him  "  the  beloved  physician  ;  "  "Luke,  the  beloved  phy- 
sician, and  Demas  salute  you."     Col.  4  :  14. 

3.  He  was  a  personal  friend  of  Paul  :  ' '  Only  Luke  is  with  me ."  2  Tim. 
4:11. 

4.  He  was  a  fellow-laborer  with  Paul :  ' '  Epaphras,  my  fellow-prisoner 
in  Christ  Jesus  saluteth  thee ;  and  so  do  Mark,  Aristarchus,  Demas, 
Luke,  my  fellow-workers."     Philemon  23,  24,  Rev.  Ver. 

5.  From  the  passage  in  Col.  4  :  10-14,  it  is  inferred  that  Luke  was  not 
a  Jew,  since  he  is  not  named  in  a  group  of  Christians  who  were  of  the 
circumcision,  but  in  the  following  group. 

6.  Furthermore,  the  writer  of  the  Acts  distinctly  asserts  that  he  had 
written  a  "  former  treatise  "  on  the  life  and  teachings  of  Jesus  which  he 
had  addressed  to  the  same  person. 

From  these  facts,  several  others  follow  as  necessary  inferences  : 

7.  As  the  author  belonged  to  the  medical  profession,  he  must  have 
possessed  a  certain  amount  of  scientific  knowledge.  For  in  the  time  of 
the  Roman  Emperors  there  was  at  Rome  a  CoUegium  archiatromm,  a 
school  or  commission  of  control  (Godet  calls  it  "  a  superior  college"), 
which  was  required  to  examine  those  desiring  to  practice  medicine,  and 
it  had  the  power  to  inquire  into  their  modes  of  treatment,  and  to  cancel 
the  right  of  any  to  act  as  physicians  who  were  ignorant  or  incompetent, 
or  who  made  serious  mistakes.  Luke,  therefore,  must  have  been  a  man 
of  education. 

8.  He  made  journej^s  with  Paul.  At  Troas  he  joined  the  apostle,  as 
the  term  "us"  introduced  by  the  writer  (Acts  16  :  10)  implies  ;  went 
with  Paul  to  Philippi,  where  he  remained,  and  Paul  rejoined  him  there 
some  years  later.  Acts  20  :  5.  Luke  then  travelled  with  Paul  to  Jeru- 
salem, as  the  "we"  in  the  narrative  implies.  See  Acts  20  :  6,  13-15  ;  21  : 
1,  2,  3,  4,  5,  6,  7,  8,  etc.  He  also  sailed  with  him  on  Paul's  voyage  to 
Rome,  and  was  shipwrecked  with  the  apostle.  Acts  27  :  1  ;  28  :  2, 12,  16. 

9.  From  2  Tim.  4  :  11,  and  context,  it  is  inferred  that  Luke  was  with 
Paul  in  Rome  shortly  before  the  latter  sufi"ered  martyrdom.^ 


*  Ensebius  and  Jerome  say  Luke  was  of  Antioch.  Meyer  and  De  Wette  say  this  came  from  an 
erroneous  interpretation  of  Acts  13  : 1.     But  the  Fathers  were  better  scholars  than  io  derive 


10  INTRODUCTION. 


Of  his  subsequent  life  nothing  is  certainly  known.  Traditions  that  he 
preached  the  gospel  in  Gaul,  and  was  nailed  to,  or  hanged  on,  an  olive 
tree  in  Greece  when  eightj'^  years  old,  are  not  based  on  trustworthy  his- 
torical evidence.  There  is  a  general  tradition  more  credible,  that  he 
ended  his  days  in  Achaia.     (See  Jerome  De  FiV.,  ill.^  c.  7.) 

Composition  of  the  Gospel. — The  aim  of  the  author  is  clearly 
stated  in  his  preface.  Luke  1  :  1-4.  He  intends  to  set  forth,  in  order, 
the  doings  and  teachings  of  Jesus  as  historical  facts  ("fulfilled  among 
us,"  1  :  2 ;  and  compare  Acts  1:1,2),  and  to  strengthen  the  faith  of 
Theophilus.  It  is  needless  to  seek  for  some  other  disguised  or  hidden 
purpose  to  justify  its  preparation.*  No  sufficient  reason  has  been  dis- 
covered that  would  lead  the  writer  to  conceal  his  real  purpose,  and  his 
declared  aim  is  a  worthy  one,  and  consistent  with  the  character  of  the 
narrative.  According  to  the  Clementine  Recognitions,  x.  71,  of  about 
the  middle  of  the  second  century,  Theophilusf  was  a  great  man  in 
authority  at  Antioch,  in  Syria,  and  consecrated,  in  the  name  of  the 
church,  a  grand  hall  in  his  house.  It  should  be  added  that  this  purpose 
of  assuring  the  credibility  of  the  doctrines  in  which  Theophilus  had  been 
instructed,  does  not  exclude,  but  rather  implies,  the  idea  of  confirming 
others  in  the  same  truth  through  him.  In  that  period,  as  in  ours,  it 
was  not  uncommon  for  authors  to  address  their  literary  works  to  some 
person  of  distinction,  to  introduce  them  more  effectively  to  the  public. 
So  Horace  addressed  some  of  his  odes  to  Maecenas,  Virgil  addressed  one 
of  his  eclogues  to  PoUio,  and  Cicero  several  of  his  treatises  to  Brutus. 
And  thus  Luke  addressed  his  treatises  to  Theophilus,  probably  in  order 
to  secure  a  wider  circle  of  readers  thereby. 

The  date  of  its  composition  cannot  be  definitely  determined.  The 
Gospel  was  certainly  written  before  the  Acts.  A  group  of  critics  of  the 
"destructive  school "  place  the  time  of  the  composition  of  the  Gospel  in 
the  second  century  :  as  Baur,  130,  or  later ;  Zeller  and  Hilgenfeld,  100 
to  1 10 ;  Volkmar,  100.  Another  group  of  less  radical  critics  place  it 
from  70  to  90 :  as  Keim,  90 ;  Reuss,  Meyer,  Bleek,  Holtzmann  and 
Weiss,  70  to  80.     A  third  group  of  conservative  critics  place  it  between 


Lucas  from  Lucius,  rather  than  from  Lucanus  (as  Silas  comes  from  Silvanus).  Besides  Acts 
13  :  1  declares  that  "  Lucius"  was  of  "Cyrene"  in  North  Africa,  and  notfrom  Antioch. 

*Some  conjecture  that  the  writer's  real  aim  was  to  defend  the  character  and  preaching  of 
Paul ;  others,  to  harmonize  the  views  of  Judjean  and  Pauline  Christians.  These  and  various 
other  theories  urged  hy  Zeller,  Reuss,  Overbeck,  Volkmar,  and  others  of  like  critical  schools, 
contradict  or  oppose  one  another,  so  as  to  leave  the  reader  and  the  subject  in  a  quagmire  of 
shifting  opinions. 

fThe  title  "most  excellent"  is  applied  to  Felix,  and  to  Festus.  Acts  23  :  2G;  24:  3;  26  :  25, 
Revised  Version.  Luke  applies  it  to  Theophilus  in  his  Gospel,  but  in  the  Acts  omits  it,  and 
addresses  him,  "  0  Theophilus." 


INTRODUCTION.  H 


56  and  70.  Historic  testimony  and  internal  evidence  render  the  first 
view  untenable,  and  make  the  second  one  improbable.  The  Gospel 
bears  internal  evidence  of  having  been  written  before  the  destruction  of 
Jerusalem,  A.  D.  70.  Most  of  the  critics  who  place  it  after  that  event 
also  assume  that  the  reference  to  the  fall  of  Jerusalem  in  the  Gospel  is 
not  prophetic,  but  that  this  portion  of  the  Gospel  was  remolded  into 
apparent  prophecy  after  the  fall.  But  the  reference  to  the  fall  as  in  the 
future  is  plain  (see  Luke  21  :  5-36),  and  the  Gospel  writers  were  surely 
truthful  and  honest.  Moreover,  if  the  Acts  was  not  written  until  after 
the  death  of  Paul  (say  63-67),  it  is  very  difficult  to  see  why  the  writer 
omitted  to  mention  that  apostle's  death.  Since  the  Gospel  was  written 
before  the  Acts,  it  must  have  been  before  A.  D.  67.  Clement,  of  Alex- 
andria, says  that  "the  ancient  presbyter"  related  that  "the  Gospels 
containing  the  genealogies  were  written  first."*  The  date  of  Luke's 
Gospel  then  can  be  approximately  fixed  between  A.  D.  58  and  67. 

The  place  of  its  composition  is  even  more  uncertain  than  the  time. 
Jerome  says  {De  T7r.,  ill.,  c.  7) :  "Luke,  a  physician,  who  composed  his 
work  in  the  countries  of  Achaia  and  Boeotia. "  But  the  title  to  the 
Syriac  version  runs  :  "  Gospel  of  Luke,  the  Evangelist,  which  he  pub- 
lished and  preached  in  Greek  in  Alexandria. ' '  This  may  mean  that  he 
preached  it  in  Alexandria  in  Greek,  though  he  may  have  published  and 
written  it  elsewhere.  Or,  it  may  mean  that,  after  writing  it  in  Achaia, 
he  published  it  at  the  book-centre  of  the  world,  and  preached  it  there  in 
Greek.  Some  critics  have  held  that  it  was  written  at  Ephesus,  or  in 
Asia  Minor,  as  Kbstlin  and  Overbeck  ;  some  at  Rome,  as  Hug,  Ewald, 
Davidson,  Keim  and  Holtzmann ;  others  at  Caesarea,  as  Michaelis, 
Thiersch,  Schafi"  and  Dods.  The  latter  place  has  strong  points  in  its 
favor,  but  it  is  not  certain  that  Luke  remained  with  Paul  during  his  two 
years'  detention  at  Caesarea,  and  this  early  date  might  place  its  compo- 
sition earlier  than  Matthew's  Gospel.  Yet  SchaiF  declares  it  to  be 
almost  the  unanimous  testimony  of  the  early  church  that  Matthew  was 
written  first.  AVeiss  concludes  {Intro.  Vol.  11. ,  314)  "all  conjectures  as 
to  the  place  of  its  composition  are  quite  visionary. ' '  We  may,  however, 
accept  Achaia,  the  traditional  place,  provisionally  in  our  studies,  and 
wait  for  further  light. 

The  Language  and  Style. — Luke's  Gospel  was  written  in  Greek. 
While  his  prologue,  1:1-4,  is  in  classic  Greek,!  of  elegant  diction,  and  the 
practised  Greek  author  is  seen  throughout  the  Gospel  in  his  use  of 

*  Eusebius,  Eccl.  Hist.,  VI.  14.  The  supposed  statement  of  Irenfens  tliat  Luke  wrote  after 
the  death  (or  departure  from  Rome)  of  Peter  and  Paul  is  an  error,  based  ou  a  wrong  reading  of 
Irenaeus'  language. 

t  See  Weiss.  Introduction.  Vol.  11. ,  298,  299. 


12  INTRODUCTION. 


particles  and  in  his  peculiar  grammatical  forms,  as  in  his  use  of  a  gen- 
erally pure,  vigorous  Greek,  the  work  abounds  in  Aramaic  forms  and 
expressions.  And  these  Hebraisms  appear  in  Luke,  where  they  are 
sometimes  wanting  in  the  parallel  passages  found  in  Matthew  and  Mark. 
His  style  is  well  suited  to  the  historical  method.  His  precision  and 
accuracy  of  statement  have  stood  the  test  of  the  severest  criticism.  His 
numerous  chronological  data  have  been  minutely  examined,  and  "finally 
vindicated  as  historically  accurate."*  He  was  not  an  eye-witness,  nor 
did  he  get  his  information  from  one  apostle  only  ;  but  he  gathered  it,  as 
he  tells  us,  from  several  who  were  ' '  eye-witnesses  and  ministers  "  "  from 
the  beginning. ' '  He  must  also  have  known  the  character  of  the  works 
of  the  "many"  who  had  written  narratives  of  "those  matters  which 
have  been  fulfilled,"  and  upon  which  the  Christian  faith  was  founded. 
These  oral  and  written  sources,  which  modified  somewhat  the  purity  of 
his  Greek,  may  now  be  considered. 

The  Sources  of  the  Gospel. — While  the  Gospel  is  a  part  of  divine 
revelation  by  inspiration  of  the  Holy  Spirit,  it  is  also  a  revelation  made 
to  man  through  men — that  is,  through  human  language  and  agencies. 
It  is  not  improper  reverently  to  consider  these  human  elements  in  the 
Gospel.  How  and  from  whence  did  the  Evangelist  Luke  obtain  the 
historic  materials  for  his  Gospel  ?  Were  they  directly  and  miraculously 
made  known  to  him  by  the  Holy  Spirit  without  the  use  of  means? 
Beyond  question,  God  could  have  thus  revealed  them.  But  does  he 
usually  multiply  miracles  to  do  for  man,  what  man  has  been  given  power 
to  do  for  himself?  Human  power  could  not  raise  Lazarus  from  the 
dead,  but  it  could  roll  away  the  stone ;  the  stone  it  is  required  to  roll 
away.  Moreover  Luke  does  not  claim  to  have  received  his  narrative 
in  that  miraculous  manner,  but  does  say  that  he  had  his  material  from 
apostolic  persons,  and  that  he  had  "traced  the  course  of  all  things  accu- 
rately from  the  first."  1  :  3,  Revised  Version.  Prof  Gardiner  aptly 
saj'S  :  "So  far  as  the  human  elements  of  his  work  were  concerned,  he 
(Luke)  was  in  a  similar  position  with  ourselves  ;  he  examined,  compared 
and  sifted  the  testimony  before  him,  and  recorded  for  our  instruction 
that  which,  guided  by  the  Spirit,  he  found  to  be  true."t 

Of  the  character  of  the  narratives  which  "  many  "  had  attempted  "  to 
draw  up ' '  before  Luke  wrote,  nothing  definite  is  known.  From  the  similar- 
ities of  the  first  three  Gospels,  some  suppose  that  Luke  used  the  Gospels 
by  Matthew  and  Mark  in  his  work.  But  neither  of  the  evangelists  make 
any  reference  to  the  work  of  either  of  the  others.  And  Luke  cannot 
have  referred  to  Matthew's  Gospel ;  for  he  says  the  "  many  "  were  those 

*  Prof.  F.  Gardiner,  in  S.  S.  World,  June,  1889.  ^  S.  S.  World,  June,  1889. 


INTRODUCTION.  13 


to  whom  the  "eye-witnesses "  had  "  delivered "  the  facts  ;  but  IMatthew 
was  an  apostle  and  eye-witness  himself.  It  becomes  necessary  therefore, 
to  examine  the  relation  of  the  Synoptic  Gospels  (the  first  three)  to  each 
other. 

The  Synoptic  Gospels. 

The  first  three  Gospels,  Matthew,  Mark  and  Luke,  have  been  some- 
what inaccurately  called  synoptic  (from  two  Greek  words,  oh',  together, 
and  drpig,  sight  or  view),  because  they  give  a  similar  view  of  the  events 
and  teachings  in  the  life  of  Christ.  The  relation  of  these  three  Gospels 
to  one  another  has  been  discussed  since  the  days  of  Augustine.  Within 
the  past  hundred  years,  much  ingenuity  and  study  have  been  spent  in 
the  invention  of  theories  respecting  the  origin  of  these  Gospels,  which 
would  at  once  account  for  their  agreements  and  variations. 

The  theories  may  primarily  be  classed  in  three  groups.  I.  The  first 
three  Gospels  came  from  one,  and  are  dependent  on  one  another.  II. 
They  are  based  upon  one  or  more  earlier  documents.  III.  They  are  based 
on  an  oral  Gospel. 

The  theories  in  the  first  group  have  been  various,  e.  g.:  1.  Matthew 
wrote  first,  Mark  used  JMatthew,  and  then  Luke  used  both  the  others  ; 
so  Grotius,  Mill,  Wetstein,  Bengel,  and  Hug.  2.  3Iatthew  first,  then 
Luke,  and  lastly  Mark ;  so  Griesbach,  De  Wette,  Bleek,  Delitzsch,  and 
nearly,  Kostlin  and  Keim.  3.  Mark  first,  then  Luke  and  Matthew  ;  so 
Weisse  and  Hitzig,  4.  Mark  first,  then  Matthew  and  Luke  ;  so  Ritschl 
and  Lachmann.  5.  Luke  first,  then  Mark,  and  lastly  Matthew  ;  and  6. 
Luke  first,  next  Matthew,  and  lastly  Mark.*  It  will  be  seen  that  these 
views  must  be  largely  destructive  of  one  another. 

The  second  group  has  been  even  more  productive  of  various  theories 
than  the  first  group  :  1.  The  earliest  Gospel  was  a  written  Aramaic  one 
(not Matthew's), so Lessing.  2.  ItwasinGreek, soEichhorn.  3.  "Logia" 
were  first,  i.  e.,  discourses  of  our  Lord  in  fragments.  4.  "Logia"  and 
events,  i.  e.,  an  earlier  Mark.  5.  "Logia"  and  some  added  outline  of 
the  life  of  Jesus.  That  from  these,  6,  our  Matthew  was  first  written. 
7.  Our  Mark  was  first  written.  8.  That  Luke  was  first.  It  will  be  seen 
that  the  theories  of  this  group  are  Hkewise  mutually  self-destructive. 

The  most  prominent  theories  now  in  this  field  may  be  thus  stated  :  1 . 
Our  Mark  came  from  an  earlier  Mark  now  lost,  and  our  Matthew  and 
Luke  from  the  earlier  Mark  and  "Logia,"  i.  e.,  an  earlier  Matthew, 
with  certain  additions  from  other  oral  and  written  sources ;  urged  prom- 

*It  should  be  added  that  several  who  hold  that  the  synoptics  are  thus  dependent,  would  say, 
however,  that  the  dependence  is  upon  some  form  of  the  Gospel  earlier  than  those  now  extant, 
and  hence  combine  the  principle  of  the  first  with  that  of  the  second  group  of  theories. 


14  INTRODUCTION. 


inently  by  Holtzinann,*  who  holds  that  this  is  the  order  in  which  our 
Gospels  were  written,  Mark,  Matthew  and  Luke. 

2.  Matthew's  Logia  with  which  he  combined  incidents,  preceded  our 
Gospels.  This  original  may  have  been  Hebrew,  but  must  have  been 
translated  into  Greek  before  our  Gospels  were  written.  Luke  wrote  from 
a  mass  of  material  partly  from  the  apostolic  source  (earlier  Matthew), 
from  Mark,  and  partly  from  other  documents,  "a  new  and  independent 
work."  The  entire  substance  of  Mark  is  in  the  first  and  third  Gospels  ; 
Luke,  as  we  have  it,  having  been  the  last  one  written  of  our  three 
Gospels.     This  is  stoutly  urged  by  Weiss. f 

3.  The  third  group  of  theories  is  not  as  large  as  either  of  the  others. 
With  much  learning  it  has  been  urged  that  an  oral  Gospel  would  become 
more  or  less  fixed  in  form,  and  be  thus  handed  down  from  the  apostles, 
and  that  such  a  Gospel  best  accounts  for  the  correspondences  and  varia- 
tions in  our  Synoptic  Gospels  ;  so  Westcott  and  others  hold.  The  diffi- 
culties urged  against  this  theory  are,  that  it  is  unnatural  to  suppose  the 
apostles  would  have  a  stereotyped  form  of  narrative  in  their  preaching, 
and  if  they  had,  the  order  of  the  narrative  would  become  fixed  also, 
but  this  fixed  order  does  not  appear  in  our  Canonical  Gospels. 

It  is  obvious  that  along  these  lines  of  speculation,  a  complete  agree- 
ment among  scholars  respecting  the  origin  of  the  first  three  Gospels  is 
at  present  well-nigh  hopeless. 

On  the  other  hand  there  is  substantial  agreement  upon  two  points. 
All,  agree,  1,  that  an  oral  Gospel  preceded  our  Canonical  Gospels.  ^  2. 
That  written  documents  more  or  less  fragmentary  concerning  the  life 
and  teachings  of  our  Lord  were  in  existence  before  Luke  wrote. 

Proceeding  from  these  two  settled  facts,  it  seems  natural  that  as  the 
apostolic  labors  extended  in  ever  widening  circles,  and  disciples  and 
helpers  were  multiplied  in  widely  separated  fields,  the  necessity  for 
authoritative  written  narratives  would  arise.  It  would  be  equally  natural 
for  an  apostle  as  Matthew,  and  for  apostolic  helpers  as  Mark  and  Luke 
in  their  several  fields  of  labor,  and  quite  independently  of  each  other,  to 
supply  this  need  of  a  written  Gospel.  In  writing  each  would  gather  and 
use  all  the  material,  oral  and  written,  at  command,  and  disciples  like 

*  Einl.y  N.  T. 

t  Intro.  N.  T.  2  Vols.,  1886.  Cf.  Dods.  Intro.  N.  T.  1888,  p.  7-15,  and  Salmon,  Intro.  N.  T. 
1886,  p.  139  ff. 

X  Holtzmann  declares,  "  It  is  now-a-dajs  an  accepted  position  that  the  oral  tradition  must  be 
considered  the  ultimate  basis  of  the  entire  Gospel  literature."  Syn.  Evang.  p.  52.  And  again, 
"At  bottom  all  Gospels  rest  on  the  oral  tradition."  Einl.,  N.  T.  p.  340.  And  "all  things 
considered,  the  double  source  hj'pothesis  offers  the  most  probable  solution  of  the  synoptic 
problem."  Weiss  likewise  holds  to  the  independence  of  the  first  and  third  Gospels,  and  that 
an  oral  Gospel  was  first,  followed  by  one  or  more  documents,  from  which  our  Canonical  Gospele 
came.     See  Manual  Intro.  N.  T.  1S8G,   Vol.  II.  pp.  '.il9-::63  fif. 


INTRODUCTION.  15 


Mark  and  Luke  would  likewise  naturally  gain  all  the  information  possible 
from  the  apostles  whose  companions  they  were  or  had  been,  and  con- 
struct from  this  mass  of  material  a  Gospel  suited  to  the  wants  of  the 
people  among  whom  they  respectively  labored. 

Leaving  this  uncertain  sea  of  speculation,  it  will  be  more  profitable  to 
examine  some  of  the  facts  respecting  the  construction  of  the  Synoptic 
Gospels. 

Vocabulary  of  the  Synoptic  Writers. — The  purity  and  extent 
of  the  stock  of  words  used  by  any  person  may  be  taken  as  fairly  indica- 
tive of  his  culture.  The  vocabulary  of  a  common  peasant,  or  of  an 
illiterate  backwoodsman,  for  example,  will  be  found  to  be  very  limited 
and  coarse,  compared  with  the  stock  of  words  at  the  command  of  a  well- 
informed  person  in  good  society.  In  this  respect  the  vocabulary  of  the 
Synoptic  writers,  though  not  very  remarkable  for  its  extent,  is  marvel- 
lously chaste,  forceful,  and  well  fitted  to  express  moral  and  religious 
truth. 

L  The  total  stock  of  Greek  words  used  by  the  Synoptic  writers,  ex- 
clusive of  proper  names,  is  about  2400.  Of  this  number  Mark  uses 
about  1200  difi'erent  words;  Matthew  about  1500;  and  Luke  nearly 
1800  different  words.* 

For  treatises  as  brief  as  the  first  three  Gospels,  and  upon  one  theme, 
and  in  the  Greek  language,  which  is  less  copious  than  the  English,  this 
vocabulary  proves  that  the  writers  were  by  no  means  ignorant  or  uncul- 
tured persons.  The  comparative  brevity  of  the  Gospels  is  apparent  to 
any  reader,  yet  it  may  be  worth  stating,  that  the  Gospel  of  JMatthew  in 
Greek  (Revised  Text,  Oxford,  1881)  contains  18,370  words;  of  Mark 
10,981,  and  of  Luke  19,496  words  ;  or  a  total  of  48,847  Greek  words  in  the 
three  Synoptic  Gospels. 

2.  Again,  the  number  of  difi'erent  Greek  words  used  by  Matthew 
but  not  found  in  Mark  or  Luke  is  243  ;  the  number  used  by  Mark  but 
not  found  in  Matthew  or  Luke  is  174  ;  while  the  number  used  by  Luke 
but  not  found  in  Matthew  or  Mark  is  61 4.  This  also  indicates  the  fulness 
of  the  vocabulary  of  Luke,  which  is  particularly  seen  in  a  greater 
number  of  words  from  the  classic  Greek.  The  number  of  difi'erent 
Greek  words  common  to  Matthew  and  Mark  only  is  188 ;  to  Matthew 
and  Luke  only  is  321 ;  to  Mark  and  Luke  only  is  111  ;  while  the  number 
used  in  common  by  all  the  three  Synoptics  is  737. 

3.  While  the  Aramaic  (Hebrew)  phrases  and  forms  are  frequent  in 

*It  may  be  interesting  for  the  English  reader  to  be  reminded,  that  an  uneducated  peasant  is 
said  to  have  a  command  of  scarcely  more  than  300  different  words  ;  a  voluminous  and  learned 
writer  like  Milton  used  about  8,000  words,  while  the  greatest  maeter  of  English,  Shakespeare, 
had  a  vocabulary  of  about  15,000  words. 


16  INTRODUCTION. 


Luke,  only  fifteen  Hebrew  loords,  exclusive  of  proper  names,  can  be 
found  in  his  Gospel,  three  only  being  peculiar  to  it.  Yet  about  sixty 
words  borrowed  from  the  Hebrew  are  used  by  the  New  Testament 
writers,*  Again,  Luke  sometimes  uses  Aramaic  expressions  or  phrases 
affected  by  them,  when  in  the  parallel  passages  of  Matthew  those  Ara- 
maic forms  are  often  wanting.  As  Matthew  is  believed  to  have  written 
originally  in  Aramaic,  or  certainly  to  have  understood  that  language,  the 
presence  of  these  expressions  in  Luke  sometimes  when  not  found  in 
Matthew,  is  one  strong  proof  of  the  independence  of  Luke  as  a  writer. 
The  Greek  scholar  may  compare  Luke  5  :  1  with  Matt.  4  :  18  ;  Luke  5  : 
12,  17,  18  with  Matt.  8:1;  9:1,2;  12  :  9  ;  Luke  8  :  22  with  Matt.  <S  : 
18,  and  Luke  20  :  21  with  Matt.  22  :  16,  for  examples  of  these  Aramaic 
expressions  peculiar  to  Luke. 

The  independence  of  the  Synoptic  writers  is  further  shown  by  the 
unlikeness  of  their  plans,  the  variations  in  the  form  and  order  of  nar- 
rating the  same  events,  and  in  each  mainly  preserving  phrases  and  ex- 
pressions peculiar  to  himself  in  presenting  truth  and  fact  common  to 
one  or  more  of  the  other  narratives.  So  Weiss  declares  against  the  in- 
ter-dependence, and  in  favor  of  the  independence  of  the  first  and  third 
Gospels  as  beyond  all  doubt.     Intro.  N.  T.  Vol.  II.  p.  219  ff. 

Peculiarities  and  Agreements  of  the  Synoptics. — While  every  reader  of 
the  first  three  Gospels  must  have  noticed  the  matter  in  common  to  them, 
he  may  not  have  considered  their  peculiarities. 

1.  There  are  2900  verses  in  the  Synoptic  Gospels,  f  Thus  the  matter 
in  Matthew's  Gospel  is  about  six-seventeenths  of  the  whole  matter  in 
the  Synoptic  Gospels  ;  the  matter  in  Mark's  is  about  four-seventeenths 
of  the  whole  ,  and  the  matter  in  Luke's  is  about  seven-seventeenths  of 
the  whole  matter  in  the  Synoptic  Gospels. 

Or,  if  the  computation  be  based  upon  the  whole  number  of  Greek 
words  in  the  Gospels  instead  of  upon  the  number  of  verses,  then  the 
matter  in  Matthew  is  found  to  be  about  eighteen-forty-ninths  of  the 
whole  matter  in  the  three  Synoptic  Gospels  ;  that  in  Mark  about  eleven- 
forty-ninths  of  the  whole  ;  and  that  in  Luke  about  twenty-forty-ninths 
of  the  whole  Synoptics. 

2.  Again,  about  five-elevenths  of  Matthew's  Gospel  is  peculiar  to  it ; 
about  one-eleventh  of  Mark's  Gospel  is  peculiar  to  Mark ;  and  about 
eight-elevenths  of  Luke's  Gospel  is  peculiar  to  Luke.  J 

*See  Thayer's  Grimm's  Lexicon,  p.  663. 

t  Matthew  has  1071 ;  Mark,  67^  ;  Luke,  1151  verses.  John  has  879  verses.  While  the  verses 
are  of  unequal  lengths  in  the  same  Gospel,  yet  500  or  1000  consecutive  verses  in  one  Gospel 
will  average  about  the  same  amount  of  matter  as  the  same  number  of  verses  in  either  of  the 
other  Gospels 

X  This  compulation  is  mainly  based  on  Robinson's  Harmonies  (Greek  and  English).     Stated  in 


INTRODUCTION.  ^7 


For  further  statements  respecting  the  peculiar  and  coincident  passages 
in  the  Synoptics,  see  my  Commentary  on  Matthew,  p.  20. 

Peculiarities  of  Lnhe. — Besides  the  pecuharities  already  stated,  it  may 
be  added  in  respect  to  the  peculiarities  of  Luke's  Gospel : 

1.  The  narratives  given  by  Luke  alone  include  several  important 
events :  as  the  announcement  to  Zacharias,  to  Mary,  Mary's  visit  to 
Elisabeth,  birth  of  John,  visit  of  the  shepherds,  the  presentation  in  the 
temple,  Jesus  with  the  doctors  in  the  temple,  the  mission  of  the  seventy, 
Jesus  at  the  home  of  Mary  and  Martha,  the  details  of  our  Lord's  min- 
istry in  Peraea  (chaps.  10-18),  and  of  the  walk  to  Emmaus. 

2.  Of  our  Lord's  parables  sixteen  are  recorded  by  Luke  alone  : 

The  good  Samaritan. 
The  rich  fool. 
The  wise  steward. 
The  great  supper. 
The  prodigal  son. 
The  rich  man  and  Lazarus. 
The  unjust  judge. 

15.  The  Pharisee  and  the  publican.  16.  The  ten  pounds  (minae). 

3.  Of  our  Lord's  miracles  six  are  narrated  by  Luke  alone,  not  count- 
ing the  escape  at  Nazareth  : 

1.  The  draught  of  fishes,  Luke  5 :      2.    Raising  the  widow's  son  at 

1-11.  Nain. 

3.  Healing  an  infirm  woman.  4.  Healing  a  man  of  the  dropsy. 

5.  Healing  the  lepers.  6.  Healing  the  ear  of  the  high 

priest's  servant. 

verses  it  is  thus  :  In  Matthew,  399  out  of  1071  verses  are  peculiar  ;  in  Mark,  63  only  out  of  678 
verses  are  peculiar;  but  in  Luke,  655  out  of  1151  verses  are  peculiar.  Clark's  Harmony  shows 
a  still  greater  number  of  verses  peculiar  to  Matthew  and  Luke. 

Reuss,  however,  reckons  350  verses  peculiar  to  Matthew,  68  to  Mark,  and  541  to  Luke.     His 
calculation  is  evidently  based  on  German  Harmonies  that  find  more  common  matter  in  the 
first  and  third  Gospels  than  the  later  American  and  English  harmonists  do,  upon  which  my 
computation  is  based. 
2 


1.  The  two  debtors. 

2. 

3.  The  friend  at  midnight. 

4. 

5.  The  watching  servants. 

6. 

7.  The  barren  fig-tree. 

8. 

9.  The  lost  silver. 

10. 

11.  The  unjust  steward 

12. 

13.  The  unprofitable  servant. 

14. 

CONTENTS  OF  LUKE'S  GOSPEL. 


The  contents  of  the  third  Gospel  may  be  divided  into  four  sections  : 

I.  Preparation  for  Christ's  Ministry. — The  angel's  message  to 
Zacharias,  to  Mary,  visit  of  Mary  to  Elisabeth,  birth  of  John,  song  of 
Zacharias,  chap.  1 ;  birth  of  Jesus,  visit  of  the  shepherds,  presentation 
in  the  temple,  the  Passover,  Jesus  among  the  doctors,  chap.  2 ;  preach- 
ing of  John,  baptism  and  genealogy  of  Jesus,  chap.  3. 

II.  The  Galilean  Ministry. — The  temptation,  preaching  at  Naza- 
reth, at  Capernaum  and  in  the  towns  of  Galilee,  chap.  4  ;  teaching,  call- 
ing disciples  and  working  miracles  in  Galilee,  chaps.  5,  6 ;  healing  the 
centurion's  servant,  raising  the  widow's  son  at  Nain,  messengers  come 
from  John,  dines  with  Simon,  a  Pharisee,  chap.  7 ;  circuit  in  Galilee, 
journey  to  Gerasa,  return  to  Capernaum,  raising  Jairus'  daughter, 
chap.  8 ;  mission  of  the  twelve,  perplexity  of  Herod,  feeding  5000, 
Peter's  great  confession,  the  transfiguration,  healing  the  epileptic  boy, 
teaching  humility,  toleration  and  cost  of  discipleship,  chap.  9  ;  mission  of 
the  seventy,  woes  upon  Bethsaida,  Chorazin  and  Capernaum,  the  good 
Samaritan,  at  the  home  of  Martha  and  Mary,  chap.  10. 

III.  The  PERiEAN  Ministry.— Lessons  on  prayer,  rebuking  the  Phari- 
sees, teaching  in  a  Pharisee's  house,  chap.  11  ;  lessons  to  his  disciples  to 
avoid  hypocrisy,  on  God's  care,  on  covetousness,  watchfulness  and  per- 
secution, chap.  12;  on  repentance,  on  entering  the  kingdom,  lament  over 
Jerusalem,  chap.  13;  the  great  Supper,  cost  of  discipleship,  chap.  14; 
the  lost  sheep,  lost  silver,  lost  son,  chap.  15  ;  the  shrewd  steward,  covet- 
ous Pharisees,  the  rich  man  and  Lazarus,  chap.  16 ;  lessons  on  offices 
and  faith,  the  ten  lepers,  on  the  coming  of  the  kingdom  of  God,  and  the 
unexpected  coming  of  the  Son  of  man,  chap.  17  ;  the  unjust  judge  and 
widow,  the  Pharisee  and  the  publican,  receiving  the  young,  reward  of 
discipleship,  healing  the  Wind  man,  chap.  18. 

IV.  The  Closing  Events  of  Christ's  Ministry. — Call  of  Zac- 
chaeus,  the  ten  pounds  (minae),  the  triumphal  entry,  second  lament  over 
Jerusalem,  chap.  19 ;  teaching  in  the  temple,  John's  baptism,  the  hus- 
bandmen, tribute  to  Caesar,  the  Sadducees,  David's  son,  chap.  20 ;  the 
poor  widow's  mite,  the  destruction  of  Jerusalem  foretold,  a  lesson  on 
watchfulness,  chap.  21  ;  the  conspiracy,  the  Passover,  the  Lord's  Supper 
instituted,  in  Gethsemane,  the  betrayal  and  arrest,  Peter's  denials,  the 
Jewish  trial,  chap.  22 ;  trial  before  Pilate,  sent  to  Herod,  Pilate  con- 
demns Jesus,  the  crucifixion,  chap.  23 ;  the  resurrection,  visit  of  the 
women,  of  Peter,  walk  to  Emmaus,  return  to  Jerusalem,  appearance  to 
the  apostles,  the  ascension,  chap.  24, 

18 


ORDEE  OF  EVENTS 

IN  THE  FOUR  GOSPELS. 


Annunciation  to  Zacharias Qf,^  g 

Elisabeth  conceives  a  son,  and  lives  in  retirement OcL-Slarch '  6-5 

Annunciation  to  Marj- April'  5 

Mary  visits  Elisabeth,  and  remains  three  months April-June'  5 

Birth  of  John  the  Baptist June'  5 

Joseph  and  Mary  go  to  Bethlehem  to  be  taxed .*.'.".!. Dec'  5 

Jesus  born  at  Bethlehem , Dec'  5 

The  angel  and  the  shepherds [[[  '.Bee?  5 

Circumcision  of  Jesus V.V.V.  Jan.'  4 

Presentation  of  Jesus ...Feb.'  4 

Cksming  of  the  Magi Feb. '  4 

riight  of  Jesus  into  Egypt .Feb!'  4 

Heturn  to  Nazareth,  and  sojourn  there ..May'  4 

Jesus,  at  twelve  years  of  age,  attends  the  passover April'  8 

John  the  Baptist  begins  his  labors , Summer'  26 

Baptism  of  Jesus , Jan.'  27 

Jesus  tempted  in  the  wilderness Jan.-Feb.'  27 

Deputation  of  Priests  and  Levites  to  the  Baptist Feb.'  27 

Jesus  returns  to  Galilee Feb.'  27 

Wedding  at  Cana  of  Galilee Feb.'  27 

First  Passoverof  Jesus'  ministry ;  cleansing  of  temple April,'  27 

Jesus  and  His  disciples  begin  to  baptize May,'  27 

Jesus  departs  into  Galilee,  through  Samaria Dec'  27 

A  few  weeks  spent  by  Jesus  in  retirement Jan.- April,'  28 

The  Baptist  imprisoned March'  28 

Second  Passover;  healing  of  impotent  man April'  28 

Jesus  begins  His  ministry  in  Galilee April-May,'  28 

Calling  of  four  disciples,  and  healings  at  Capernaum April-May'  28 

First  circuit  in  Galilee ;  healing  of  the  leper May,  28 

Keturn  to  Capernaum,  and  healing  of  the  paralytic Summer,  28 

Plucking  the  corn,  and  healing  the  withered  hand Summer,  28 

Choice  of  apostles,  and  Sermon  on  the  Mount Summer,  28 

Healing  of  centurion's  servant  at  Capernaum Summer,  28 

Journey  to  Nain,  and  raising  of  the  widow's  son Summer,  28 

Message  to  Jesus  of  the  Baptist Summer,  28 

Jesus  anointed  by  the  woman;  a  sinner Autumn,  28 

Healing  at  Capernaum  of  the  blind  and  dumb  possessed;   charge  of  the  Phari- 
sees that  He  casts  out  devils  by  Beelzebub Autumn,  28 

Teaching  in  parables;  and  stilling  of  the  tempest Autumn,  28 

Healing  of  demoniacs  in  Gergesa,  and  return  to  Capernaum, Autumn,  28 

Matthew's  feast;  healing  of  woman  with  issue  of  blood  ;^and  raising  of  Jairus' 

daughter Autumn,  28 

Healing  of  two  blind  men,  and  a  dumb  possessed;  Pharisees  blaspheme 

Autumn,  28 

Second  visit  to  Nazareth ;  sending  of  the  twelve Winter,  29 

Death  of  Baptist ;  Jesus  returns  to  Capernaum Winter,  29 

Crossing  of  the  sea,  and  feeding  of  the  5000;  return  to  Capernaum Spring,  29 

Discourse  at  Capernaum  respecting  the  bread  of  life April,  29 

Jesus  visits  the  coasts  of  Tyre  and  Sidon;  heals  the  daughter  of  Syro-Phoeniciaa 
woman;  visits  the  region  of  Decapolis ;  heals  one  with  an  impediment  in 

his  speech ;  feeds  the  4000 Summer,  29 

Jesus  returns   to   Capernaum:    is   tempted  by  the  Pharisees;    reproves  their 

hypocrisy;  again  crosses  the  sea;  heals  blind  man  at  Bethsaida Summer  29 

Peter's  confessson  that  He  is  the  Christ;  He  announces  His  death  and  resurrec- 
tion ;  the  transfiguration Summer,  29 

Healing  of  lunatic  child Summer,  29 

Jesus  journeys  through   Galilee,  teaching  the  disciples;   at  Capernaum  pays 

the  tribute  money,  goes  up  to  feast  of  Tabernacles Autumn,  29 

19 


20  OEDER  OF  EVENTS  IN  THE  FOUR  GOSPELS. 


He  teaches  in  the  temple;  efforts  to  arrest  him Oct.,      29    a.d. 

An  adulteress  is  brought  before  him;  attempt  to  stone  him;   healing  of  a  man 

blind  from  birth;  return  to  Galilee Oct.,      29      " 

Final  departure  from  Galilee;  is  rejected  at  Samaria;  sending  of  the  Seventy, 

whom  he  follows Nov.,      29      " 

Jesus  is  attended  by  great  multitudes;  parable  of  the  good  Samaritan ;  He  gives 

a  form  of  prayer Nov.,      29      '* 

Healing  of  a  dumb  possessed  man;  renewed  blasphemy  of  the  Pharisees; 
dining  with  a  Pharisee ;     Jesus  rebukes  hypocrisy;    parable  of  the  rich 

fool Nov.-Doc,      29      " 

Jesus  is  told  of  the  murder  of  the  Gahleans  by  Pilate;    parable  of  the  fig  tree; 

healingof  a  woman  IS  years  sick;    is  warned  against  Herod Nov.-Dec,      29      " 

Feast  of  Dedication,  visit  to  Mary  and  Martha;    the  Jews  at  Jerusalem  attempt 

to  stone  Him;   He  goes  beyond  Jordan Dec,      29      " 

Jesus  dines  with  a  Pharisee,  and  heals  a  man  with  dropsy;  parables  of  the 
great  supper,  of  the  lost  sheep,  of  the  lost   piece  of  silver,  of  the  unjust 

steward,  of  the  I'ich  man  and  Lazarus Dec,       29      " 

Resurrection  of  Lazarus ;    counsel  of  the  Jews  to  put  Him  to  death;    He  retires 

to  Ephraim Jan.-Feb.,      30      " 

Sojourn  in  Ephraim  till  Passover  at  hand;  journej-s  on  the  border  of  Samaria 
and  Galilee;  healing  of  ten  lepers;  parable  of  the  unjust  judge,  and  of 
Pharisee  and  publican;    teaching  respecting  divorce;   blessing  of  children; 

the  young  ruler,  and  parable  of  laborers  in  the  vineyard Feb.-March,      30      " 

Jesus  again  announces  His  death ;    ambition  of  James  and  John March,      30      " 

Healing  of  blind  men  at  Jericho ;   Zaccheus ;    parable  of  the  pounds ;  departure 

to  Bethany March,      30      •' 

Supper  at  Bethany,  and  anointing  of  Jesus  by  Mary, Sat.,  April  1,      30      "• 

iEntry  into  Jerusalem ;    visit  to  the  temple,  and  return   to  Bethany 

Sunday,  April  2,      30      " 
Cursing  of  the  fig  tree ;  second  purification  of  the  temple  ;    return  to  Bethany 

Monday,  April  3,  30  '» 
Teaching  in  tlae  temple;  parable  of  the  two  sons,  of  the  wicked  husbandmen, 
of  the  king's  son;  attempts  of  his  enemies  to  entangle  Him;  the  poor 
widow;  the  Greeks  who  desire  to  see  Him ;  a  voice  heard  from  Heaven; 
departure  from  the  temple  to  the  ]Mount  of  Olives;  discourse  respecting  the 
end  of  the  world;  return  to  Bethany;   agreement  of  Judas  with  the  priests 

to  betray  Him '. Tuesday,  April  4,      30      " 

Jesus  seeks  "retirement  at  Bethany Wednesday,  April  5,      30       " 

Sending  of  Peter  and  John  to  prepare  the  Passover;    the   paschal  supper 

Thursday,  April  6,      30      " 

Events  at  paschal  supper Thursday  eve.,  April  6,      30      " 

After  supper  Jesus  foretells  the  denials  of  Peter;  speaks  of  the  coming  of  tho 

Comforter,  and  ends  with  prayer Thursday  eve.,  April  6,      30      " 

Jesus  in  the  garden  of  Gethsemane Thursday  eve.,  April  fi,      30      " 

Jesus  is  given  into  the  hands  of  Judas Thursday,  midnight,  April  6,      30      " 

Jesus   is  led  to  the  house  of  Annas,  and  thence  to  the  palace  of  Caiaphas;  is 

condemned  for  blasphemy Friday,  1-.5  a.m.,  April  7,      30      " 

Mockeries  of  His  enemies;  lie  is  brought  the  second  time   before  the  council, 

and  thence  taken  before  Pilate, Friday,  5-6  a.m.,  April  7,      30      " 

Charge  of  sedition;    Pilate  finds  no  fault  with  Him,  and   attempts  to  release 

Him,  but  is  forced  to  scourge  Him,  and  gives  Him  np  to  be  crucified, 

Friday,  6-9  a.m.,  April  7,      30      " 

JesTis  is  crucified  at  Golgotha Friday,  9-12  a.m.,  April  7,      30      " 

rpun  the  cross  is  reviled  by  his  enemies;  commends  His  mother  to  John;  dark- 
ness covers  the  land ;  He  dies ;  the  earth  shakes,  and  rocks  are  rent 

Friday,  12  a.m.-3  p.m.,  April  7,      30      " 

His  body  taken  down  and  given  to  Joseph,  and  laid  in  his  sepulchre 

Friday,  3-6  P.M.,  April  7,       30      " 

Resurrection  of  Jesus,  and  appearance  to  Mary  Magdalene 

Sunday,  a.  m.,  April  9,      30      " 
Appearance  to  the  two  disciples  at  Emmaus;  to  Peter  and  to   the  eleven  at 

Jerusalem Sunday,  p.m.,  April  9,      30      " 

Appearance  to  the  apostles  and  Thomas Sunday,  April  16,      ."50      " 

Appearance  to  seven  disciples  at  sea  of  Tiberias,  and  to  500  at  mountain  in  Galilee, 

April-May,       30      " 
Fiual  appearance  to  the  discipl-js  at  Jerusalem,  and  ascension  to  heaven, 

Thui-sday,  May  18,      30      •» 


PEOPLE'S  COMMENTARY 

ON 

THE  GOSPEL  OF  LUKE. 


Chap.  I.    Preface;  Parents  of  John.    vs.  1-10. 

Jerusalem,  b.  c.  6. 

The  Preface,  vs.  1-4.  The  preface  of  Luke  is  concise,  clear,  dignified, 
and  a  model  introduction.  It  is  in  purer  Greek  than  the  body  of  the  Gospel, 
wliich  itself  is  the  purest  Greek  and  in  tlie  most  polished  literary  style  of  all 
the  Gospels.  Classical  writers  like  Thucydides  and  Livy  were  accustomed  to 
prepare  the  opening  sentences  of  their  important  works  with  snecial  literary 
care.  Luke  modestly  and  candidly  states  his  diligent  investigation  into  the 
facts,  his  patient  care  in  arranging  them,  and  his  authority  for  his  narrative, 
and  his  purpose  in  writing  this  Gospel. 

1.  many  have  taken  in  hand]  Inasmuch  as  many  have  attempted  to 
draw  up  a  narrative  of  the  matters  upon  which  the  Christian  faith  is  founded, 
Luke  is  encouraged  to  make  the  attempt  also.  This  does  not  imply  that  the 
others  were  erroneous,  or  unsatisfactory,  but  only  that  there  was  room  for 
another  narrative.  Whether  the  "  many  "  include  Matthew  and  Mark  is  an 
unsettled  question.  Of  course  it  could  not  refer  to  John's  Gospel,  as  Luke 
wrote  before  John.  Whether  Matthew  and  Mark  wrote  earlier  or  later  than 
Luke  is  not  certainly  known.  If  they  wrote  earlier,  the  allusion  of  Luke  in  no 
way  implies  any  discredit  of  their  work,  but  rather  the  reverse ;  for  the  at- 
tempts of  "  many  "  appear  to  liave  encouraged  Luke  to  write.  It  is  quite  clear 
that "  many  "  must  refer  to  more  than  two  writers,  but  to  how  many  and  to 
whom  is  likewise  unknown.  Only  this  maybe  fiirly  inferred:  (1)  That 
there  were  several  narratives  of  gospel  facts  current  in  apostolic  times, 
which  have  been  lost.  (2)  That  these  lost  works  were  not  accepted  by  the 
early  Christians  as  final  authority,  and  hence  (3)  that  they  were  not  of  such 
value  to  Christians  as  the  four  Gospel  narratives  which  we  have  and  which 
were  accepted  as  of  apostolic  authority.  (4)  The  "  many  "  could  not  have 
included  the  apocryphal  gospels  now  extant,  like  that  of  the  Hebrews,  and  of 
Nicodemus,  of  Thomas,  and  other  similar  ancient  writings,  since  they  were 
written  some  time  after  Luke  wrote. 


Common  Version. 

Chap.  I. — Forasmuch  as  many  have  taken 
iu  hand  to  set  forth  in  order  a  declaration 
of  those  things  which  are  most  surely  believed 
among  us, 


Revised  Version. 


1    T70RASMUCH  as  many  have  t;iken   in 


laud  to  draw  up  a  narrative  concern- 
ing those  matters  whicli  have  been  i  fulfilled 


1  Or,  fuUij  estahlished 


22 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[Luke  1 :  2, 3. 


to  set  forth  in  order]  or,  better,  "  to  draw  lip  a  narrative  concerning 
those  matters,"  as  the  Kevised  Version  reads.  The  Greek  word  rendered  "  to 
set  forth  "  in  the  Common  Version  primarily  meant  "  to  draw  up  in  file  "  as 
soldiers.  And  the  thing  described  as  "drawn  up"  here,  is  not  so  much  a 
"  declaration  "  as  a  "  discourse  "  or  "  narrative  "  of  the  "  matters,"  including 
both  the  historic  facts  and  the  teachings  upon  which  the  new  "way"  or 
religion  was  grounded  and  the  matters  which  had  already  been  fully  estab- 
lished and  settled  among  the  Christians  at  that  early  day.  See  Kevised 
Version. 

2.  delivered  them  unto  us]  This  implies  that  the  facts  and  matters  had 
been  "  handed  down "  or  delivered  as  sacred  oral  traditions  from  the  eye- 
witnesses, and  that  as  many  had  attempted  to  arrange  and  write  down  these 
orally  preserved  facts,  Luke  also  thought  it  good  to  undertake  a  like  work. 
He  does  not  say  that  "  many  "  who  attempted  it  were  eye-witnesses,  but  the 
matters  had  been  delivered  to  him  and  them  alike,  a  fact  which  the  Common 
Version  does  not  clearly  bring  out. 

eye-witnesses  and  ministers]  These  were  the  twelve  and  their  asso- 
ciates with  Christ.  The  word  rendered  "ministers"  means  primarily  in 
Greek  "  an  under-rower  "  (or  sailor),  and  so  one  who  waited  upon  or  "  served  " 
in  the  "  word : "  the  word  is  the  gospel  or  good  news  of  the  kingdom  of 
heaven. 

3.  perfect  understanding  of  all  things]  or  "  having  traced  the  course 
of  all  things  accurately  from  the  first,"  as  in  the  Kevised  Version.  In  the 
Greek  the  word  is  a  strong  and  peculiar  one.  Greek  writers  use  it  to  signify 
one  who  goes  along  side  by  side  with  another  person  or  thing,  like  an  ex- 
plorer following  up  the  course  of  a  stream  until  he  comes  to  its  source.  Luke 
teaches  us  that  inspiration  did  not  preclude  the  most  diligent  care  in  searching 
out  the  facts  from  accessible  sources.  He  had  investigated  the  facts  from 
"  the  first,"  in  Greek  a  peculiar  phrase,  meaning  literally,  "  from  above,"  a 
possible  hint  of  their  true  origin,  or  of  Luke's  inspiration.  This  Gospel 
states  some  important  facts  about  the  earlier  events  that  ushered  in  the  birth 
of  Christ  which  are  not  found  in  other  Gospels. 

write  ...  in  order]  This  does  not  necessarily  imply  a  strict  chronological 
order,  but  rather  an  orderly  grouping  of  the  events  and  teachings  so  as  clearly 
to  inform  the  reader  of  them.  It  is  opposed  rather  to  a  confused  and  un- 
methodical narrative. 

most  excellent  TheophilUS]  A  common  name  meaning  "  friend  of 
God,"  and  referring  to  some  Gentile  Christian  of  whom  nothing  certain  is 
known.  It  is  a  curious  fact  that  this  clause  is  omitted  in  the  Syriac,  Arabic, 
and  Persic  versions.     Some  think  that  Theophilus  was  a  Koman  governor, 


Common  Version, 

2  Even  as  they  delivered  them  unto  us,  which 
from  the  beginning  were  eyewitnesses,  and 
ministers  of  the  word  ; 

3  It  seemed  good  to  me  also,  having  had  per- 
fect understanding  of  all  things  from  the  very 
first,  to  write  unto  thee  in  order,  most  excel- 
lent Theophilus, 


Eevised  Version. 

2  among  us,  even  as  they  delivered  them  unto 
us,     who     from   the   beginning  were   eye- 

3  witnesses  and  ministers  of  the  word,  it 
seemed  good  to  me  also,  having  traced  the 
course  of  all  things  accurately  from  the 
first,  to  write  unto  thee  in  order,  most  ex- 


LtJKE  1 :  4,  5.] 


PARENTS  OP  JOHN. 


23 


like  Sergiiis  Panlus:  others  that  he  was  a  person  of  rank  at  Antioch.  The 
book  of  Acts,  I^uke  dedicated  also  to  Theophilus. 

certainty . . .  wherein  thou  wast  instructed]    Luke  states  his  purpose 

in  writing — that  Theophilus  might  know  the  certainty  (literally  "know  with- 
out trembling"  or  "wavering")  of  the  matters  in  which  thou  wert  instructed. 
The  Greek  word  Kar-nxv^m,  from  which  comes  our  word  "  catechise,"  means 
"  thou  wast  orally  taught,"  or  by  word  of  mouth.  This  carefully  written 
narrative  was  intended  to  assure  the  reader  of  the  truths  which  were  orally 
taught  to  Christian  disciples. 

5.  in  the  days  of  Herod]  This  was  Herod  the  Great,  an  Idumsean  by 
birth:  he  was  made  tetrarch  of  Judae  by  Antony  b.  c.  40;  became  sole  king 
of  Jcdse  about  10  years  later,  and  died 
B.  c.  4.  Of  his  ten  wives  and  fourteen 
children,  four  sons  are  mentioned  in 
the  New  Testament :  Archelaus,  Herod 
Antipas,  Philip,  and  Herod  Philip. 
His  grandson  Herod  Agrippa  I.,  and 
liis  great-grandson  Herod  Agrippa  II., 
are  also  named  by  Luke  in  the  book  of  coin  of  herod  the  gueat. 

Acts.  Herod  the  Great  had  a  flourishing  and  even  brilliant  temporal  reign ; 
rebuilding  and  extending  cities  and  fortresses;  but  he  was  shrewd,  hard, 
cruel,  and  guilty  of  great  barbarities,  and  died  a  miserable,  unlamented  death 
at  Jericho. 

priest  named  Zacharias]  Zacharias  means,  "  remembered  by  Jehovah." 
It  was  a  common  Jewish  name.  2  Chron.  24  :  20 ;  Zech.  1  ;  1.  He  was  of 
the  course  of  Abia  or  Abijah,  which  in  1  Chron.  24 :  10,  is  the  eighth  of  the 
24  courses  into  which  David  divided  the  priests  of  the  families  of  Eleazar  and 
Ithamar.  See  Neh.  10  :  7 ;  12:4,  17.  Josephus  claimed  descent  from  the 
first  of  the  24  courses  of  priests.  (Life  1.)  Only  4  of  these  24  courses, 
each  numbering  about  1000  members,  returned  from  Babylon,  and  from  these 
the  old  24  courses  were  organized. 

wife . . .  of  the  daughters  of  Aaron]  The  wife  of  Zacharias  was  Elisabeth, 
meaning  "  God  her  oath,"  that  is,  one  vowed  to  God.  She  was  of  a  priestly 
family,  although  she  was  cousin  or  kinswoman  to  Mary  the  mother  of  Jesus. 
This  would  indicate  that  some  near  relative  of  Mary,  of  the  tribe  of  Judah, 
had  married  into  the  priestly  family.  A  priest  was  permitted  to  marry  a 
wife  from  any  of  the  tribes  of  Israel,  under  certain  conditions.  Lev.  21 :  13, 
14.  The  marriage  of  Elisabeth's  father,  being  a  priest,  with  the  sister  of 
Mary's  father  or  mother  would  make  Elisabeth  of  the  daughters  of  Aaron, 
and  also  own  cousin  to  Mary. 


Common  Version. 


4  Tliat  thou  miglitest  know  the  certainty 
of  those  things,  wherein  thou  hast  been  in- 
structed. 

5  f  rpHERE  was  in  the  days  of  Herod,  the 

Jl.  king  of.Judea,  a  certain  i)riest  named 
Zacharias,  of  the  course  of  Abia  :  and  his  wife 
was  of  the  daughters  of  Aaron,  and  her  name 
loas  Elisabeth. 

1 6r.  words        2  Or,  which  thou  toast  taught  by  word  of  mouth 


Revised  Version. 


4  cellent  Theophihis;  that  thou  mightest 
know  the  certainty  concerning  the  i  things 
2  wherein  thou  wast  instructed. 

5  There  was  in  the  days  of  Herod,  king  of 
Judaea,  a  certain  priest  named  Zacharias,  of 
the  course  of  Abijah  :  and  he  had  a  wife  of 
the  daughters  of  Aaron,  and  her  name  was 


24 


A   COMMENTARY   ON   THE  GOSPEL  OF  LUKE. 


[Luke  1  :  6-9. 


6.  were  both  righteous]  They  obeyed  the  commands  of  God  given 
in  the  Old  Testament  conscientiously  in  faith,  and  God  counted  them 
righteous.  So  "faith  was  reckoned  to  Abraham  for  righteousness;"  Eom.  4: 
9.  They  observed  all  of  God's  requirements,  "commandments  and  ordi- 
nances "  both  being  generic  words,  meant  to  cover  all  that  God  had  directed 
his  people  to  do.  The  limitation  of  the  first  to  the  moral  law,  and  of  the 
"ordinances"  to  the  ceremonial  precepts  must  be  regarded  as  rather  an 
arbitrary  distinction,  not  warranted  by  the  ordinary  meaning  of  the  two 
Greek  words  which  they  represent.  Yet  some  foundation  for  it  is  found  in 
Kom.  7  :  8-13  and  Heb.  9:1.  They  were  also  "blameless"  before  men  in 
their  godly  walk. 

1,  they  had  no  child]  To  be  childless  was  regarded  as  one  of  the 
greatest  afflictions  in  a  Jewish  home.  These  people  were  godly,  and  both  of 
priestly  families,  yet  they  were  not  without  trouble  and  sorrow.  It  was  com- 
monly held  that  a  family  without  children  was  suffering  punishment  for  some 
sin,  Zacharias  and  Elisabeth  were  well  advanced  in  their  years.  The 
Koran,  perhaps  reflecting  some  tradition,  states  that  Zacharias  was  99  and 
Elisabeth  89  years  of  age. 

8.  executed  the  priest's  office]  Although  well  advanced  in  years,  he 
still  ministered  in  the  priest's  office  in  his  turn.  The  Levites  usually  con- 
tinued in  service  until  they  were  50  years  of  age,  but  the  priests  appear  to 
have  officiated  after  they  were  of  that  age.  According  to  Josephus  and  the 
Talmud  there  were  20,000  priests  or  more,  in  the  time  of  Christ.  If  so  the 
same  priest  might  only  rarely  be  called  to  offer  incense.  The  offerings  and 
sacrifices  were  placed  under  the  care  of  each  of  the  24  courses  in  rotation. 
Each  course  served  for  a  week  of  six  days  and  the  Sabbath.  2  Kings  11  : 
9 ;  2  Chron.  23  :  8. 

9.  his  lot]  The  particular  priest  of  a  course  was  chosen  by  lot  to  offer 
the  sacrifice.  According  to  the  Mishna,  there  were  four  lots  (there)  to  be 
drawn  :  the  first  lot  was  for  those  who  were  to  cleanse  the  altar :  the  second 
for  those  to  slay  the  sacrifice,  sprinkle  the  blood,  remove  the  ashes,  cleanse 
the  candlestick,  etc. :  and  the  third  for  those  to  offer  the  incense,  and  cast 
lots,  and  the  fourth  for  those  to  bring  up  the  sacrifices  to  the  altar.  Yoma. 
2  :  3.  4.  Maimonides  also  gives  a  long  account  of  how  each  priest  was  selected 
by  lot  for  each  day's  service.  This  lot  to  burn  incense  fell  to  Zacharias.  In 
his  white  priestly  robes,  with  bare  feet,  he  entered  the  temple,  or  rather  the 


Common  Version. 

6  And  they  were  both  righteous  before  God, 
walking  in  all  the  commandments  and  ordi- 
nances of  the  Lord  blameless. 

7  And  they  had  no  child,  because  that  Elisa- 
beth was  barren  ;  and  they  both  were  noiv  well 
stricken  in  years. 

8  And  it  came  to  pass,  that,  while  he  exe- 
cuted the  priest's  office  before  God  in  the  order 
of  his  course, 

9  According  to  the  custom  of  the  priest's 
oflSce,  his  lot  was  to  burn  incense  when  he 
went  into  the  temple  of  the  Lord. 


Revised  Version. 

6  Elisabeth.  And  they  were  both  righteous 
before  God,  walking  in  all  the  command- 
ments and  ordinances  of  the  Lord  blameless. 

7  And  they  had  no  child,  because  that  Elisa- 
beth was  barren,  and  they  both  were  now 
'  well  stricken  in  years. 

8  Now  it  came  to  pass,  while  he  executed  the 
priest's  office  before  God  in  the  order  of  his 

9  course,  according  to  the  custom  of  the  priest's 
office,  his  lot  was  to  enter  into  the  -  temple 


1  Or.  advanced  in  their  days.        "  Or,  sanctuary 


Luke  1 :  10-12.] 


THE  FORERUNNER  ANNOUNCED. 


25 


inner  sanctuary,  called  the  Holy  Place  and  within  the  temple,  to  burn  incense. 
The  most  Holy  Place  was  beyond  him,  and  closed  by  a  heavy,  costly  veil 
behind  which  stood  the  ark  of  the  covenant  that  was  the  symbol  of  the  awful 
presence  of  Jehovah.     Only  the  high  priest  could  enter  this, 

10.  the  people  were  praying  without]  The  people  were  without  the 
Holy  Place,  but  inside  the  temple  courts.  As  incense  was  a  symbol  of 
prayer,  it  was  fitting  that  the  multitude  should  be  praying  while  the  priest 
entered  the  Holy  Place  for  them,  and  cast  the  incense  upon  the  golden  altar. 
The  fragrant  smoke  rose  up,  representing  the  prayers  and  ofierings  of  the 
people.  It  is  fair  to  infer  from  the  narrative  that  this  ofiering  took  place  on 
the  Sabbath.  The  usual  time  or  hour  of  incense  was  in  the  morning  about  9 
o'clock,  and  in  the  afternoon  about  3  o'clock.  The  worshippers  would  stand 
with  bowed  heads,  their  faces  being  towards  the  Holy  Place,  into  which  the 
priest  had  gone. 

Suggestive  Applications. — 1.  God  raised  up  men  fitted  to  record  and 
publish  the  work  of  Christ.  2.  Men  divinely  inspired  diligently  investigated 
the  truths  and  facts  concerning  the  gospel.  3.  The  gospel  truths  were  surely 
established  from  the  beginning.  4.  It  is  the  greatest  honor  to  be  counted 
righteous  before  God.  5.  Godly  people  are  not  free  from  great  trials.  6.  It 
is  our  duty  to  assemble  in  the  sanctuary  to  worship  God.  7.  When  the 
minister  is  presenting  the  needs  of  the  people  before  God,  the  congregation 
should  be  praying  also. 


The  Forerunner  Announced.    1 :  11-25. 

Jerusalem,  b.c.  6  to  b.c.  5. 
11.     an  angel  of  the  Lord]     Angelic  appearances  are  mentioned  in  the 

Old  Testament  history,  as  to  Jacob,  Moses,  Joshua,  Gideon,  Manoah,  Samuel, 
David,  and  Daniel.  Luke,  more  fully  than  the  other  evangelists,  refers  to 
this  ministration  of  angels  in  the  founding  of  the  Christian  church.  The 
place  of  the  angel's  appearance  was  on  the  right  or  north  side  of  the  altar : 
held  to  be  the  most  propitious  side.  Compare  Matt.  25  :  33  ;  Mark  IG  :  5. 
The  altar  of  incense  was  also  called  the  golden  altar,  because  it  was  first  made 
of  acacia  wood  overlaid  with  gold.  Ex.  30:1-38.  Such  a  divine  presence 
may  well  have  alarmed  Zacharias,  for  since  the  days  of  the  prophet  Malachi 
over  four  centuries  before,  these  divine  communications  had  become  exceed- 
ingly rare,  or  ceased  altogether.  Indeed  when  they  were  quite  frequent, 
good  persons  were  sometimes  in  great  alarm  at  them.  Manoah  was  sure  he 
would  die  after  seeing  an  angel.  Judg.  13 :  22.  Daniel  nearly  fainted  with 
fear  at  such  an  appearance.     Dan.  10 :  8,  15,  16. 


Common  Version. 

10  And  the  whole  multitude  of  the  people 
were  praying  without  at  the  time  of  incense. 

11  And  there  appeared  unto  him  an  angel  of 
the  Lord  standing  on  the  right  side  of  the  altar 
of  incense. 

12  And  -when  Zacharias  saw  him,  he  was 
troubled,  and  fear  fell  upon  him. 


Revised  Version. 

10  of  the  Lord  and  burn  incense.  And  the 
whole  multitude  of  the  people  were  praying 

11  without  at  the  hour  of  incense.  And  there 
appeared  unto  him  an  angel  of  the  Lord 
standing  on  the  right  side  of  the  altar  of 

12  incense.    And  Zacharias  was  troubled  when 


26 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [Luke  1 :  13-16. 


13.  Fear  not  .  .  for  thy  prayer  is  heard]    The  angel  of  the  gospel 

took  up  the  note  echoed  from  the  angel  of  tlie  promise.  The  angel  said  to 
Daniel  "  Fear  not  "  when  he  promised  that  Michael  the  great  prince  should 
come  to  deliver  Israel  from  its  troubles.  Dan.  10 :  12,  13.  The  special 
petition,  the  prayer  which  Zacharias  had  just  been  making,  as  the  answer 
implies,  was  heard :  that  is,  heard  and  answered.  You  shall  have  a  son. 
Joyful  news  to  the  Hebrew  family  !  And,  better  than  this  joyful  news,  thou 
shalt  call  his  name  John,  meaning  "  Jehovah  is  gracious ; "  for  this  son  shall 
be  great ;  the  forerunner  of  him  whose  coming  the  old  prophets  have  fore- 
told. 

14.  many  shall  rejoice]  The  father  would  have  joy,  and  great  exulta- 
tion over  this  son,  and  not  he  alone,  but  many  would  rejoice  over  his  birth. 
Multitudes  tlironged  him  when  he  began  his  ministry  and  baptism.  The 
promise  implies  that  the  prayer  of  Zacharias  had  not  been  for  himself  only, 
but  for  his  people  also. 

15.  great  in  the  sight  of  the  lord]  Or  literally  ''  before  the  face  of  the 
Lord,"  a  Hebraism.  How  great  he  was  in  God's  sight  Jesus  tells  the  Jews, 
as  Luke  informs  us  in  Cliap.  7  :  24-27.  A  person  may  be  great  in  the  sight 
of  men,  who  is  small  in  the  sight  of  God. 

shall  drink  no  wine  nor  strong  drink]  So  theKevised  Version  reads. 
From  this  and  the  passage  in  7  :  33,  it  is  inferred  that  John  the  Baptist  was 
a  Nazirite,  from  TU  Natzir,  "to  separate."  See  Num.  6:2,  13,  21,  Re- 
vised Version.  As  a  member  of  that  class  he  must  abstain  from  wine  and 
strong  drink  for  his  entire  life,  and  also  from  cutting  his  hair.  Indeed,  he 
was  not  permitted  to  use  the  fruit  of  the  wine  in  any  form.  See  Num.  6  :  2-8. 
He  was  required  to  be  a  "  holy  "  man  unto  the  Lord  all  his  days.  The  Greek 
word  for  strong  drink  is  from  the  Hebrew  "^D^  Shakar,  "  to  be  intoxicated," 
which  was  also  forbidden  to  the  priests  while  performing  their  oflScial  duties. 
Besides  being  temperate,  John  was  to  be  filled  with  tlie  Holy  Spirit  from  his 
birth :  a  holy  child,  for  a  holy  cause,  animated  and  guided  by  the  Holy 
Spirit. 

16.  many .  .  ,  shall  he  turn]  The  prophecy  of  Malachi  4  :  6  would  be 
fulfilled  in  John.  "Many"  would  be  turned,  but  not  all.  John  came  in  the 
spirit  and  power  of  an  Old  Testament  prophet,  to  usher  in  the  New.  He  is 
the  connecting  link  between  the  old  and  the  new  dispensation. 


Common  Version. 

13  But  the  angel  said  unto  him,  Fear  not, 
Zachatias :  for  thy  prayer  is  heard ;  and  thy 
wife  Elisabeth  shall  bear  thee  a  son,  and  thou 
shalt  call  his  name  John. 

14  And  thou  shalt  have  joy  and  gladness; 
and  many  shall  rejoice  at  his  birth. 

15  For  he  shall  be  great  in  the  sight  of  the 
Lord,  and  shall  drink  neither  wine  nor  strong 
drink;  and  he  shall  be  filled  with  the  Holy 
Ghost,  even  from  his  mother's  womb. 

16  And  many  of  the  children  of  Israel  shall 
he  turn  to  the  Lord  their  God. 


Revised  Veksion. 

13  he  saw  Jiim,  and  fear  fell  upon  him.  But 
the  angel  said  unto  him,  Fear  not,  Zacharias : 
because  thy  supplication  is  heard,  and  thy 
wife  Elisabeth  shall  bear  thee  a  son,  and 

14  thou  shalt  call  his  name  John.  And  thou 
shalt    have   joy  and  gladness;   and  many 

15  shall  rejoice  at  his  birth.  For  he  shall  be 
great  in  the  sight  of  the  Lord,  and  he  shall 
drink  no  wine  nor  'strong  drink;  and  he 
shall  be  filled  with  the  Holy  Spirit,  even 

16  from  his  mother's  womb.  And  many  of 
the  children  of  Israel  shall  he  turn  unto  the 


1  Gr.  sikera. 


Luke  1 :  17-20.] 


THE  FORERUNNER  ANNOUNCE©. 


27 


n.  in  the  spirit  and  power  of  Elijah]  As  a  herald  goes  before  a 
king,  so  John  would  go  before  the  Messiah.  He  would  have  the  sternness, 
boldness,  faithfulness,  and  power  of  the  old  prophet  in  reproving  sin,  and  in 
preparing  the  way  for  Christ.  The  Jews  believed  that  Elijah  would  appear 
hefore  the  Messiah.  See  Matt.  11 :  14;  17  :  10-18.  He  would  restore  concord 
which  irreligion  destroys,  in  family  life,  by  turning  the  hearts  of  the  fathers 
to  the  children ;  to  their  proper  religious  training  and  upbringing ;  and  the 
disobedient  Israelite  or  Jew  to  follow  in  the  wisdom  of  the  righteous,  and  by 
these  ways  to  make  ready  a  people  prepared  for  the  Lord.  His  particular 
statement  of  the  mission  of  John  so  closely  resembles  the  language  of 
prophecy,  that  an  intelligent  and  godly  priest  like  Zacharias  could  not 
mistake  its  meaning. 

18.  Whereby  shall  I  know  this?]  The  promise  seemed  so  improb- 
able, when  he  regarded  his  advanced  age  and  that  of  his  wife,  that  he  de- 
sired some  proof  or  sign  of  its  certainty.  So  Abraham  hesitated  to  believe  a 
similar  promise.     Gen.  17  :  17. 

19.  I  am  Gabriel]  The  angel  now  assures  Zacharias  of  his  authority  to 
make  the  wonderful  promise  and  prediction  by  saying  "  I  am  Gabriel,  that 
stand  in  the  presence  of  God."  To  a  Jewish  soul  this  would  be  a  strong 
attestation  of  the  promise,  accompanied  by  the  divine  presence  that  Zacharias 
saw.  For  Jewish  tradition  held  that  four  angels  surrounded  the  throne  of 
God :  Gabriel  who  stood  before  his  face,  and  who  understood  seventy 
languages  including  the  Aramaic,  Michael  who  was  at  the  right  hand  of  the 
throne,  Uriel  at  the  left,  and  Raphael  behind  it.  Tal.  Bab.  Sola,  33 : 1. 
Sabbat,  12 :  2,  &c.  See  also  the  book  of  Enoch,  and  Tobit  12  :  15.  "  Gabriel " 
means  "  hero  of  God."  HeTwas  sent  to  Daniel,  8  :  16,  on  a  special  mission, 
as  he  now  came  to  Zacharias. 

20.  not  able  to  speak]  In  your  lack  of  faith  you  ask  a  sign.  This  is 
the  sign,  "  Thou  shall  be  silent  and  not  able  to  speak,  until  the  day  that  these 
things  shall  come  to  pass,"  This  may  seem  to  some  a  severe  punishment ;  but 
let  them  remember  that  Zacharias  had  been  praying  for  a  son,  and  the  angel 
had  simply  assured  him  that  his  prayer  was  answered.     It  would  almost  seem 


Common  Version. 

17  And  lie  shall  go  before  him  in  the  spirit 
and  power  of  Elias,  to  turn  the  hearts  of  the 
fathers  to  the  children,  and  the  disobedient  to 
the  wisdom  of  the  just;  to  make  readj'  a  people 
prepared  for  the  Lord. 

18  And  Zacharias  said  unto  the  angel,  Where- 
by shall  I  know  this?  for  I  am  an  old  man, 
and  my  wife  well  stricken  in  years. 

19  And  the  angel  answering  said  unto  him, 
I  am  Gabriel,  that  stand  in  the  presence  of 
God ;  and  am  sent  to  speak  unto  tliee,  and  to 
shew  thee  these  glad  tidings. 

20  And,  behold,  thou  shalt  be  dumb,  and  not 
able  to  speak,  until  the  day  that  these  things 
shall  be  performed,  because  thou  believest  not 
my  words,  which  shall  be  fulfilled  in  their  sea- 
son. 


Revised  Version. 

17  Lord  their  God.  And  he  shall  i  go  before 
his  foce  in  the  spirit  and  power  of  Elijah, 
to  turn  the  hearts  of  the  fathers  to  the 
children,  and  the  disobedient  to  walk  in  the 
wisdom  of  the  just;  to  make  ready  for  the 

18  Lord  a  people  prepared  for  him.  And  Zach- 
arias said  unto  the  angel,  Whereby  shall  I 
know  this?  for  I  am  an  old  man,  and  my 

19  wife  2  well  stricken  in  years.  And  the 
angel  answering  said  unto  him,  I  am  Ga- 
briel, that  stand  in  the  presence  of  God; 
and  I  was  sent  to  speak  unto  thee,  and  to 

20  bring  thee  these  good  tidings.  And  behold, 
thou  shalt  be  silent  and  not  able  to  speak, 
until  the  day  that  these  things  shall  come 
to  pass,  because  thou  believedst  not  my 
words,  which  shall  be  fulfilled  in  their  sea- 


1  Some  ancient  authorities  read  co7ne  nigh  before  his  face       ^Gt.  advanced  in  her  days. 


28 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [Luke  1 :  21-25. 


that  Zacharias  was  like  many  Christians  now.  not  really  expecting  an  answer 
to  his  prayer,  and  so  his  prayer  was  a  distrust  of  God.  It  was  this  that 
brought  the  punishment. 

21.  the  people  . . .  marvelled]  Priests  did  not  usually  tarry  in  the  Holy 
Place  longer  than  was  needful  to  make  their  offering.  The  Talmud  held  that 
they  might  die  if  they  tarried,  Tal.  Bab.  Toma.  52  :  2,  perhaps  an  inference 
from,  or  a  reflection  of  the  punishment  of  Nadab  and  Abihu,  or  of  Korah 
and  liis  company  described  in  Num.  16. 

22.  he  could  not  speak]  The  priest  usually  dismissed  the  people  from 
the  courts  of  the  temple  by  a  benediction  when  he  came  out  of  the  Holy 
Place.  For  the  appointed  form  of  tlie  blessing  see  Num.  6 :  23-26.  But 
Zacharias  could  not  pronounce  the  blessing.  They  understood  in  some  way 
that  he  had  seen  a  vision  in  the  sanctuary  (Holy  Place),  for  he  kept  making 
signs  to  them,  and  remained  dumb.  Some  find  in  this  a  symbol  of  the  silence 
of  the  law  in  the  presence  of  the  gospel,  but  this  seems  too  fanciful. 

23.  days  of  his  ministration]  From  this  verse  it  is  fair  to  infer 
that  Zacharias  completed  the  period  of  his  ministration,  although  he  had  lost 
his  speech.  When  that  was  done  he  left  Jerusalem  for  his  home  in  the  hills 
of  Judaea.  See  v.  59.  The  priests  were  permitted  to  reside  outside  of  Jeru- 
salem, often  at  a  considerable  distance.  When  the  turn  of  their  course  came, 
however,  they  were  required  to  be  in  the  city. 

25.  the  Lord  . . .  looked  on  [upon]  me]  Some  suppose  Elisabeth  hid 
herself  that  she  might  have  a  protracted  season  of  communion  with  the  Lord. 
This  is  a  fair  inference  from  what  she  said.  Children  were  counted  a  heritage 
from  the  Lord  by  the  Hebrews,  and  the  lack  of  children  a  punishment  from 
the  Lord,  and  hence  a  disgrace  among  men.  See  Ps.  113:  9;  127  and  128. 
Thus  the  Lord  had  graciously  taken  away  the  disgrace,  and  she  poured  out 
her  soul  in  devout  thanksgiving  for  the  blessing. 

Suggestive  Applications. — 1.  Godly  men  are  awed  by  the  appearance  of 
divine  messengers.  2.  Our  prayers  are  not  always  rejected  when  the  answer 
is  long  delayed.  3.  Godly  children  are  a  source  of  great  joy  to  godly  parents. 
4.  To  be  great  before  God  is  true  greatness.  5.  .John  was  filled  with  the 
Holy  Spirit  from  his  birth  ;  children  are  never  too  young  to  receive  the  grace 


Common  Version. 

21  And  the  people  waited  for  Zacharias,  and 
marvelled  that  he  tarried  so  long  in  the  tem- 
ple. 

22  And  when  he  came  out.  he  cotild  not 
speak  unto  them :  and  they  perceived  that  he 
had  seen  a  visinn  in  the  temple ;  for  he  beck- 
oned unto  them,  and  remained  speechless. 

2.3  And  it  came  to  pass,  that,  as  soon  as  the 
days  of  his  ministration  were  accomplished,  he 
departed  to  his  own  house. 

24  And  after  those  days  his  wife  Elisabeth 
conceived,  and  hid  herself  five  months,  say- 
ing, 

25  Thus  hath  the  Lord  dealt  with  me  in  the 
days  wherein  he  looked  on  me,  to  take  away 
my  reproach  among  men. 


Revised  Version. 

21  son.  And  the  people  were  waiting  for  Zach- 
arias, and  they  marvelled  i  while  he  tarried 

22  in  the 'temple.  And  when  he  came  out, 
he  could  not  speak  unto  them:  and  they 
perceived  that  he  had  seen  a  visi(.)n  in  the 
2 temple:  and  he  continued  making  signs 

23  unto  them,  and  remained  dumb.  And  it 
came  to  pass,  when  the  days  of  his  minis- 
tration were  fulfilled,  he  departed  unto  his 
house. 

24  And  after  these  days  Elisabeth  his  wife 
conceived  ;  and  she  hid  herself  five  months, 

25  saying.  Thus  hath  the  Lord  dune  unto  me 
in  the  days  wherein  he  looked  upon  me,  to 
take  away  my  reproach  among  men. 


Or,  at  his  tarrying 


2  Or,  sanctuary. 


Luke  1  :  26-28.] 


THE   MESSIAH    ANNOUNCED. 


29 


of  God.  6.  The  Lord  is  not  pleased  with  unbelief  in  any  of  his  servants. 
7.  Angels  take  a  deep  interest  in  the  redemption  of  man.  8.  Children  are  a 
blessing  from  the  Lord.  9.  God  punishes  unbelief  in  the  godly ;  yet  answers 
their  prayers  by  sending  great  blessings. 

The  Messiah  Announced.    1 :  26-38. 

NAZAEETH,  B.C.  6, 

26.  in  the  sixth  month  . . .  Gabriel]  From  Jerusalem  and  the  hill 
country  of  Judaea,  the  sacred  writer  now  takes  us  into  Galilee.  In  the  sixth 
month  after  Gabriel  had  appeared  to  Zacharias  in  the  sanctuary  of  the  temple 
at  Jerusalem,  he  is  again  sent  to  earth,  this  time  to  a  humble  home  in 
Nazareth.  On  Nazareth,  see  notes  under  chap.  4 :  16.  The  town  Nazareth 
was  not  one  of  importance,  since  it  is  not  named  in  the  Old  Testament,  in  the 
Talmud,  nor  in  Josephus,  who  speaks  of  204  cities  and  towns  in  Galilee.  It 
is  now  dear  to  every  Christian  heart  as  the  home  of  Jesus  during  liis  child- 
hood and  youth. 

27.  a  virgin  espoused  [betrothed]  to  . . .  Joseph]  In  a  Jewish  home 

"  betrothal "  was  as  important  as  marriage  is  among  us.  In  Galilee,  where 
the  habits  of  the  people  were  more  simple  than  in  parts  of  Judaea,  the  bride 
was  "  betrothed  "  or  chosen,  not  for  money,  but  for  her  personal  character  and 
fitness.  The  mode  of  betrothal  was  either  a  solemn  avowal  in  the  presence 
of  witnesses  with  an  added  money  pledge  ;  or  by  a  writing  formally  prescribed, 
the  ceremony  concluding  with  a  benediction  upon  the  betrothal  and  the 
parties.  From  that  time  the  relationship  of  Joseph  and  Mary  would  be  as 
sacred  as  if  they  had  been  wedded.  Joseph  was  of  the  house  of  David,  the 
royal  line.  Mary,  the  maiden  bride,  must  have  been  of  the  same  house  and 
lineage,  otherwise, her  son  Jesus  could  not  have  been  the  "son  of  David," 
but  only  the  reputed  son,  since  Joseph  was  not  his  real,  but  only  his  reputed 
father.  Luke's  genealogy  shows  that  Mary  was  of  the  house  of  David,  and 
it  is  also  implied  in  v.  32. 

28.  Hail . . .  highly  fayoured]  The  greeting  of  the  angel  was  startling, 
yet  it  conveyed  the  highest  commendation  that  could  be  bestowed  on  a 
woman;  very  graciously  accepted,  hence  "highly  favoured,"  "a  daughter  of 
grace"  as  Bengel  interprets  it;  the  Lord  is  with  thee.  This  is  not  a  benedic- 
tion, but  a  declaration  of  a  fact  by  the  angel.  The  clause  "  blessed  art  thou 
among  women  "  is  found  in  some  Greek  MSS.  (A.  C.  D.),  but  is  omitted  in  the 
Eevised  Version ;  it  is  not  found  in  the  Siriaitic  or  Vatican  MS.,  and  may 


Common  Version. 

26  And  in  the  sixth  month  the  angel  Ga- 
hriel  was  sent  from  God  unto  a  city  of  Galilee, 
named  Nazareth, 

27  To  a  virgin  espoused  to  a  man  whose 
name  was  Joseph,  of  the  house  of  David  ;  and 
the  virgin's  name  was  Mary. 

28  And  the  angel  came  in  unto  her,  and  said, 
Hail,  thou  that  art  highly  favoured,  the  Lord 
is  with  thee :  blessed  art  thou  among  women. 


Revised  Version. 

26  Now  in  the  sixth  month  the  angel  Gabriel 
was  sent  from  God  unto  a  city  of  Galilee, 

27  named  Nazareth,  to  a  virgin  betrothed  to  a 
man  whose  name  was  Joseph,  of  the  house 
of  David  ;  and  the  virgin's  name  was  Mary. 

28  And  he  came  in  unto  her,  and  paid,  Hail, 
thou  that  art  1  highly  favoured,  the  Lord  is 


1  Or,  endued  with  grace 


LUKK  1  :  29-33.] 


THE   MESSIAH   ANNOUNCED. 


31 


have  been  transferred  here  from  v.  42,  where  it  appears  in  the  salutation  of 
Elisabeth.  The  famous  Komanist  prayer  to  the  Virgin  Mary,  Ave  Maria,  based 
on  this  greeting,  and  on  v.  42,  did  not  come  into  use  even  in  its  first  part 
until  the  13th  century,  and  the  latter  part  probably  not  until  about  the  16th 
century,  the  concluding  clause,  "now  and  at  the  hour  of  our  death,"  being  a 
still  later  addition. 

30.  Fear  not,  Mary]  As  Zacharias  feared  and  trembled  at  the  presence 
of  Gabriel  in  the  temple,  so  Mary  was  greatly  troubled  (the  Greek  is  strong, 
"  stirred  through  and  through  ")  at  his  presence,  and  by  his  greeting  in  her 
humble  home  in  Nazareth.  She  was  the  more  perplexed,  because  it  was  not 
usual  for  a  Jew  to  use  formal  salutations  to  a  woman.  See  Tal.  Bah.  Kid. 
70 : 1,  2.  The  angelic  messenger  first  calms  her  fears,  and  then  assures  her 
that  he  has  not  come  as  a  messenger  of  judgment,  but  of  grace,  "  thou  hast 
found  favour  [grace]  with  God." 

31.  call  his  name  Jesus]  Jesus  is  the  Greek  form  of  the  Hebrew  name 
Jehoshua,  contracted  to  Joshua,  which  means  salvation  of  Jehovah.  In  the 
Gospel  narratives  the  Saviour  is  called  Jesus  over  500  times,  and  Christ  alone 
about  50  times,  and  Jesus  Christ  or  Christ  Jesus  about  10  times.  He  is  called 
Jesus,  for  he  shall  save  his  people  from  their  sins.     Matt.  1 :  21. 

32.  the  Son  of  the  Highest]  or  ''  Most  High."  He  shall  be  called, 
and  shall  be,  the  Son  of  the  Most  High.  He  was  the  only  begotten  Son, 
so  declared  by  the  Father,  and  has  been  called  and  acknowledged  such  by  the 
church. 

the  throne  of  his  father  David]  It  is  a  singular  perversion  of  this 
plain  language,  to  say  that  "father"  is  here  to  be  taken  in  a  national  and 
theocratic  sense,  as  Meyer  and  others  hold,  and  not  in  its  most  obvious  and 
natural  sense.  The  plain  sense  is  that  Jesus  was  a  son  of  David  by  ordinary 
and  natural  descent,  and  to  be  so  Mary  must  have  been  of  the  tribe  and 
lineage  of  David.  And  this  agrees  with  the  general  testimony  of  the  Scrip- 
tures, of  the  Jews,  and  of  the  early  Christians.  Compare  also,  Ps.  132 :  11 ; 
Mic.  5:4;  Is.  9  :  6,  7,  and  Phil.  2  :  9-11  ;  Rev.  22  :  16.  On  the  per- 
manence of  his  reign  and  kingdom,  see  Dan.  2 :  44 ;  7  :  13,  14 ;  Ps.  45  :  6 
and  "  He  shall  reign  for  ever  and  ever."     Eev.  11 :  15. 


Common  Version. 

29  And  when  she  saw  him,  she  was  troubled 
at  his  saying,  and  cast  in  her  mind  wliat  man- 
ner of  salutation  this  should  be. 

30  And  the  angel  said  unto  her,  Fear  not, 
Mary :  for  thou  hast  found  favour  with  God. 

31  And,  behold,  thou  shalt  conceive  in  thy 
womb,  and  bring  forth  a  son,  and  shalt  call  his 
name  JESUS. 

32  He  shall  be  great,  and  shall  be  called  the 
Son  of  the  Highest ;  and  the  Lord  God  shall 
give  unto  him  the  throne  of  his  father  David : 

33  And  he  shall  reign  over  the  house  of 
Jacob  for  ever  ;  and  of  his  kingdom  there  shall 
be  no  end. 


Revised  Version. 

29  with  thee.i  But  she  was  greatly  troubled 
at  the  saying,  and  cast  in  her  mind  what 

30  manner  of  salutation  this  might  be.  And 
the  angel  said  unto  her,  Fear  not,  Mary : 

31  for  thou  hast  found  2 favour  with  God.  And 
behold,  thou  shalt  conceive  in  thy  womb, 
and  bring  forth  a  son,  and  shalt  call   his 

32  name  Jesus.  He  shall  be  great,  and  shall 
be  called  the  Son  of  the  Most  High:  and  the 
Lord  God  shall  give  unto  him  the  throne  of 

33  his  father  David :  and  he  shall  reign  over 
the  house  of  Jacob  3 for  ever:  and  of  his 


^  ^lany  ancient  authorities  add  blessed  &rt  thou  among  women.     See  ver.  42. 
'Gr.  unto  the  ages. 


'  Or,  grace 


32 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Like  1  :  34-36. 


34.  How  shall  this  be]  Zacharias  questioning  the  angel's  promise, 
asked  for  a  sign,  and  was  answered  by  a  punishment.  Mary  accepting  the 
announcement  humbly  asks  in  wonder  how  it  is  to  be,  since  she  is  not  yet 
married.  The  purity  of  her  character  will  be  involved.  The  Galilean 
maiden  has  greater  faith  under  a  severer  strain  upon  her  godly  nature,  than 
the  Judffian  priest.  It  was  a  reasonable  and  natural  question  which  she  asked 
and  a  clear  and  satisfactory  answer  is  given  by  the  angel. 

35.  Holy  Ghost  [Spirit]  shall  come  upon  thee]    Gabriel  answers 

Mary's  question,  since  to  a  virgin  heart  there  would  be  a  conscious  impossi- 
bility of  the  fulfillment  of  the  promise  without  involving  her  purity  of  charac- 
ter. The  angel  therefore  explains  the  divine  mystery.  The  Holy  Spirit,  the 
Fountain  and  Creator  of  all  life,  shall  come  upon  thee,  and  the  power  of  the 
Most  High  shall  overshadow  thee.  Compare  the  expression  in  Gen.  1 : 2, 
"  the  Spirit  of  God  moved  upon  [brooded  over]  the  face  of  the  waters,"  giving 
life  to  dead  inorganic  matter.  Wherefore  Mary  was  assured  that  the  one  to 
be  born  would  be  called  "  holy,"  and  in  an  exceptional  and  exclusive  way, 
the  Son  of  God.  To  one  familiar  with  the  Old  Testament  Messianic  proph- 
ecies, as  Mary  must  have  been,  these  expressions  of  the  angel  would  be  definite 
enough  to  point  to  the  near  fulfillment  of  the  Messianic  promises.  How 
clearly  she  may  have  understood  that  Jesus  was  to  be  the  long  expected 
Messiah,  cannot  be  decided.  Probably  she  hoped  it  would  be  so,  and  waited 
for  further  evidence  which  the  providence  of  God  might  vouchsafe  to  her. 
It  is  an  "  undesigned  proof"  of  the  truthfulness  of  this  narrative,  that  the  idea 
of  such  a  miraculous  conception  and  birth,  is  quite  foreign  to  the  Je^vish 
mind,  as  Geikie  observes.  Their  thoughts  of  the  nature  of  the  Messiah  as  a 
temporal  king,  would  further  preclude  the  probability  of  any  such  a  story 
being  invented  by  a  Jew. 

36.  thy  cousin  [kinswoman]  Elisabeth]    To  assist  Mary's  faith  and 

further  to  confirm  the  promise,  Gabriel  tells  Mary  of  the  joy  which  is  soon  to 
be  in  the  house  of  Elisabeth,  a  very  close  relative  of  her  family,  possibly  a 
cousin  as  the  Common  Version  reads,  though  the  Greek  word  does  not  so 
exactly  define  the  relationship ;  it  does  mean  one  of  the  same  family  and  a 
near  relative.  Then  the  angel  reminds  her  of  the  power  of  any  word  from 
God,  see  v.  37,  Revised  Version,  and  thus  concludes  his  assurance. 


Common  Version. 

34  Then  said  Mary  unto  the  angel,  How 
shall  this  be,  seeing  I  know  not  a  man  ? 

35  And  the  angel  answered  and  said  unto 
her,  The  Holy  Ghost  shall  come  upon  thee,  and 
the  power  of  the  Highest  shall  overshadow 
thee:  therefore  also  that  holy  thing  which 
shall  be  born  of  thee  shall  be  called  the  Son  of 
God. 

36  And,  behold,  thy  cousin  Elisabeth,  she 
hath  also  conceived  a  son  in  her  old  age ;  and 
this  is  the  sixth  month  with  her,  who  was 
called  barren. 


Kevised  Version. 

34  kingdom  there  shall  be  no  end.  And  Mary 
said  unto  the  angel,  How  shall  this  be,  see- 

35  ing  I  know  not  a  man?  And  the  angel 
answered  and  said  unto  her.  The  Holy 
Spirit  shall  come  upon  thee,  and  the  power 
of  the  Most  High  shall  overshadow  thee: 
wherefore  also  ^the  holy  thing  which  is  be- 

36  gotten  2  shall  be  called  the  Son  of  God.  And 
behold,  Elisabeth  thy  kinswoman,  she  also 
liath  conceived  a  son  in  her  old  age:  and 
this  is  the  sixth  month  with  her  that  3  was 


1  Or,  that  which  is  to  be  born  shall  be  called  holy,  the  Son  of  God. 
insert  of  Uiee.     ^  Or,  is 


2  Some  ancient  authorities 


LiTKE  1 :  37-38.] 


THE  VISIT  AND  SONG  OF  MARY. 


33 


38.  the  handmaid  of  the  Lord]  Mary  in  humble  submission,  as 
the  Lord's  handmaid  (Greek,  bondmaid,  as  if  she  regarded  herself  a  female 
slave  to  the  Lord),  and  with  innocence  and  in  admirable  grace  bows  to  the 
appointment  of  heaven  for  her.  Bishop  Ryle  felicitously  says  :  "A  moment's 
reflection  will  show  us,  that  it  was  no  light  matter  to  become  mother  of  our 
Lord  in  this  unheard  of  and  mysterious  way.  It  brought  with  it,  no  doubt, 
at  a  distant  period  great  honor ;  but  it  brought  witli  it  for  the  present  no 
small  danger  to  Mary's  reputation,  and  no  small  trial  to  Mary's  faith.  All 
this  danger  and  trial  the  holy  virgin  was  willing  and  ready  to  risk.  She  asks 
no  further  questions.  She  accepts  the  honor  laid  upon  her  with  all  its 
attendant  perils  and  inconveniences."  Behold,  the  handmaid,  literally  the 
female  slave  or  servant  of  the  Lord.  "  Be  it  unto  me  according  to  thy  word." 
And  the  angel  departed  from  her.  How  simple  is  this  genuine  narrative 
compared  with  the  diffuse,  inflated  and  bombastic  accounts  in  some  of  the  so- 
called  apocryphal  gospels.  There  is  a  delicacy  as  well  as  a  simplicity  of  speech, 
a  reticence,  conciseness  .".nd  propriety  in  the  entire  history  that  marks  it  as 
genuine,  and  inspired.  The  message  delivered,  the  angel  hastens  back  to 
heaven  and  to  God. 

Suggestive  Applications. — 1.  God  sends  his  messengers  to  the  humble 
poor  who  love  and  obey  him.  2.  He  confers  unexpected  and  often  great 
blessings  upon  some  whom  the  world  counts  obscure.  3.  It  is  the  greatest 
honor  to  be  in  favor  with  God.  4.  The  birth  of  the  Saviour  is  the  most  im- 
portant event  in  the  history  of  fallen  man.  5.  Things  ordered  of  God  may 
be  above  nature,  but  not  contrary  to  her.  6.  Christ's  kingdom  shall  endure 
for  ever  and  ever.  7,  When  God  speaks  we  are  to  be  humble,  believing, 
resigned,  and  hopeful  in  God. 

The  Visit  and  Song  of  Mary.    vs.  39-56. 

Hill  Country  of  Jud^a.  b.c.  5. 
The  remarkable  message  of  the  angel  to  Mary  about  herself  and  her 
aged  relative  Elisabeth  must  have  given  Mary  deep  anxiety  of  mind.  The 
narrative  leads  us  to  believe  that  as  soon  as  she  could  arrange  for  it," Mary 
made  the  visit  to  Elisabeth.  The  journey  of  about  80  miles  from  Nazareth,  in 
Galilee,  by  way  of  Jerusalem  to  the  hill  country  of  Judaea  south  of  Jerusalem, 
probably  in  the  region  of  Hebron,  would  require  several  days.  After  the 
greeting  by  the  aged  Elisabeth,  the  more  youthful  Mary  in  a  state  of  spirit- 
ual exaltation  uttered  the  noble  hymn  which  the  Roman  church  named  the 
Magnificat  from  the  first  Latin  word  with  which  it  begins  in   the  Vulgate 


Common  Version. 

37  For  with  God  nothing  shall  be  impossible. 

38  And  Mary  said,  Behold  the  handmaid  of 
the  Lord ;  be  it  unto  me  according  to  thy  word. 
And  the  angel  departed  from  her. 


Revised  Version. 

37  called  barren.     For  no  word  from  God  shall 

38  be  void  of  power.  And  Maiy  said,  Behold, 
the  1  handmaid  of  the  Lord;  be  it  unto  me 
according  to  tby  word.  And  the  angel 
departed  from  her. 


1  Gr.  bondmaid 


34 


A  COMMENTARY   ON  THE  GOSPEL  OF  LUKE.         [Luke  1  :  39-44. 


39.    went  into  the  hill  country  with  haste]    The  motives  for  such  a 

journey  are  obvious.  Mary  would  rejoice  with  her  relative  Elisabeth, 
receive  confirmation  of  the  good  news,  and  have  the  counsel  of  her  kins- 
woman, older  and  more  experienced  than  herself,  in  respect  to  the  wisest 
course  for  her  to  follow  in  relation  to  her  betrothed  husband  Joseph.  The 
town  to  which  she  went  was  not  called  Judah,  but  was  in  the  territory  of  that 
tribe.  Tradition  places  it  at,  or  in  the  region  of  Hebron,  as  cities  in  that 
region  were  allotted  to  priests.  She  went  ''  with  haste  "  which  implies  not 
merely  speed  on  the  journey,  but  no  long  delay  in  starting  upon  it,  after  the 
angel  had  departed. 

41.  Elisabeth  was  filled  with  the  Holy  Ghost  [Spirit]    As  Mary 

entered  the  home  of  the  aged  Elisabeth,  she  would  give  her  the  usual  Jewish 
greeting  or  salutation,  "  The  Lord  be  with  thee."  This  greeting  was  accom- 
panied by  a  joyous  delight  in  Elisabeth  and  a  spiritual  exaltation,  the  Holy 
Spirit  coming  upon  her  with  unusual  and  prophetic  power.  All  these  facts 
may  have  been  made  known  by  Mary  afterward  and  reported  in  Luke's 
Gospel  under  the  direction  of  the  Holy  Spirit. 

42.  Blessed  art  thou  among  women]  A  similar  expression  is  found 
in  the  Hebrew  song  of  Deborah  and  Barak.  Judg.  5  :  24.  The  language  of 
the  Old  Testament  would  be  familiar  to  the  wife  of  a  godly  priest  like 
Zacharias,  and  at  this  time  of  Roman  rule,  she  would  particularly  dwell  on 
the  songs  of  deliverance  from  foreign  domination.  In  a  loud  and  joyous 
voice  Elisabeth  pours  out  the  intense  feelings  of  her  soul.  She  appears  to 
speak  of  Mary's  condition  by  the  spirit  of  prophecy,  for  there  is  no  intimation 
that  Mary  had  yet  informed  her  of  the  angelic  visit. 

43.  the  mother  of  my  Lord  should  come]  This  is  further  evidence 
that  Elisabeth  now  spake  by  inspiration  of  the  Spirit,  as  this  language  plainly 
refers  to  Mary  as  the  mother  of  the  coming  Messiali,  a  fact  which  the  Spirit 
had  imparted  to  Elisabeth.  She  knew  a  wonderful  child  was  promised  to 
Zacharias  and  herself,  but  great  as  he  was  to  become  in  the  sight  of  the  Lord, 
here  was  the  mother  of  a  greater  now  before  her,  and  in  humility  and 
reverence  she  wonders  that  one  so  blessed  and  honored  should  visit  her.  It 
would  be  more  fitting  she  thinks  for  Elisabeth  to  have  paid  that  honor  to 


Common  Version. 

39  And  Mary  arose  in  those  days,  and  went 
into  the  hill  country  with  haste,  into  a  city  of 
Juda; 

40  And  entered  into  the  house  of  Zacharias, 
and  saluted  Elisabeth. 

41  And  it  came  to  pass,  that,  when  Elisabeth 
heard  the  salutation  of  Mary,  the  babe  leaped 
in  her  womb;  and  Elisabeth  was  filled  with 
the  Holy  Ghost : 

42  And  she  spake  out  with  a  loud  voice,  and 
said,  Blessed  art  thou  among  women,  and 
blessed  k  the  fruit  of  thy  womb. 

43  And  whence  is  this  to  me,  that  the  moth- 
er of  my  Lord  should  come  to  me? 

44  For,  lo,  as  soon  as  the  voice  of  thy  saluta- 
tion sounded  in  mine  ears,  the  babe  leaped  in 
my  womb  for  joy. 


Kevised  Version. 

39  And  Mary  arose  in  these  days  and  went 
into  the  hill  country  with  haste,  into  a  city 

40  of  Judah ;  and  entered  into  the  house  of 

41  Zacharias  and  saluted  Elisabeth.  And  it 
came  to  pass,  when  Elisabeth  heard  the 
salutation  of  Mary,  tlie  babe  leaped  in  her 
womb;  and  Elisabeth   was  filled  with  the 

42  Holy  Spirit;  and  she  lifted  up  her  voice 
with  a  loud  cry,  and  said,  Blessed  art  thou 
among  women,  and  blessed  is  the  fruit  of 

43  thy  womb.  And  whence  is  this  to  me,  that 
the  motlier  of  my  Lord  should  come  unto 

44  me?  For  behold,  when  the  voice  of  thy 
salutation  came  into  mine  ears,  the  babe 


Li'KE  1  :  4.-.-18.] 


THE  VISIT   AND  SONG   OF  MARY. 


35 


Mary.  Mother  and  child  were  thrilled  with  delight  to  hear  the  salutation  of 
the  mother  of  the  Lord. 

45.  blessed  is  she  that  believed]  This  verse  may  be  translated, 
And  blessed  is  she  that  believed  that  there  shall  be  a  fulfilment  of  the  things 
which  have  been  spoken  to  her  from  the  Lord.  This  means  that  Elisabeth 
rejoices  in  the  clear  faith  of  Mary  at  the  angelic  promise,  and  perliaps  men- 
tally puts  this  faith  in  contrast  with  the  hesitating  belief  of  Zacharias,  who 
was  now  speechless  for  his  partial  unbelief,  while  Mary  is  joyous  in  her 
praises  of  the  Lord.  The  Magnificat  or  song  of  Mary  has  been  called  a 
"mosaic  of  Old  Testament  imagery  and  language."  Compare  the  song  of 
Hannah,  1  Sam.  2 : 1-10.  It  is  a  New  Testament  Psalm  in  spirit,  and  has 
been  divided  into  four  stanzas  of  unequal  length.  The  first  stanza  extols 
God's  grace,  vs.  46-48 ;  the  second,  his  power,  vs.  49,  50 ;  the  third,  his  jus- 
tice, vs.  51,  52 ;  and  the  fourth,  his  faithfulness,  vs.  53-55.  The  song  has  had 
a  prominent  place  in  the  worship  of  the  church  for  centuries.  It  is  found 
there  as  early  as  507.  It  is  Messianic  and  Jewish  in  its  undertone  rather 
than  distinctively  Christian,  and  this  marks  it  as  genuine;  the  first  beatitude 
of  the  New  Testament. 

46.  My  soul  doth  magnify  the  Lord]  This  does  not  mean  that  the 
Lord  is  made  any  greater  in  himself;  for  he  is  infinite  in  his  greatness  and 
exaltation.  But  her  soul  recognizes,  praises  and  exalts  the  Lord  within 
itself,  and  expresses  its  feelings  to  others.  Compare  the  similar  language  in 
Ps.  34  :  2,  3 ;  Hab.  3  :  18.  She  rejoiced  in  God  as  the  source  of  her  salvation 
— not  merely  in  a  general  sense,  but  in  him  as  a  personal  Saviour. 

48.    all  generations  shall  call  me  blessed]    Mary  was  of  an  obscure 

town,  from  an  humble  family,  without  worldly  wealth,  rank,  or  social  posi- 
tion, and  yet  she  belonged  to  the  royal  line  of  David.  In  contrast  with  this 
lowly  condition  the  Lord  had  looked  with  special  grace  upon  her,  and  in- 
spired by  the  Spirit  she  foretold  the  great  honor  in  which  her  name  would  be 
held  in  all  generations.  This  does  not  warrant  prayers  or  divine  honors  to 
Mary,  but  only  declares  that  her  happiness  and  blessing  in  being  selected 
to  become  the  mother  of  the  Lord  will  be  acknowledged  by  the  generations 
to  come.  Her  attitude  is  one  of  the  greatest  humility,  and  farthest  removed 
from  the  Mariolatry  bestowed  upon  her  in  the  Eomish  church.  Compare 
similar  language  by  Leah  in  Gen.  30  :  13  and  by  Hannah  in  1  Sam.  1 :  11 ; 
2  :  7,  8.    Thus  far  all  was  due  to  the  sovereign  grace  of  God. 


Common  Version. 

45  And  blessed  is  she  that  believed :  for  there 
shall  be  a  peiformance  of  those  things  which 
were  told  her  from  the  Lord. 

46  And  Mary  said,  My  soul  doth  magnify  the 
Lord, 

47  And  my  spirit  hath  rejoiced  in  God  my 
Saviour. 

48  For  he  hath  regarded  the  low  estate  of  his 
handmaiden  :  for,  behold,  from  henceforth  all 
generations  shall  call  me  blessed. 


Revised  Version. 

45  leaped  in  my  womb  for  joy.  And  l)lessed  is 
she  that  i  believed;  for  there  shall  be  a  fulfil- 
ment of  tlie  things  which  have  been  spoken 

46  to  her  from  the  Lord.     And  Mary  said, 

My  soul  doth  magnify  the  Lord, 

47  And  my  spirit  hath  rejoiced  in  God  my 

Saviour. 

48  For  he  hath  looked  upon  the  low  estate  of 

his  2  handmaiden  : 
For  behold,from  henceforth  all  generations 
shall  call  me  blessed. 


1  Or,  believed  thai  there  shall  be  2  Gr.  bondmaiden. 


36 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  1 :  49-55. 


49.  hath  done  to  me  great  things]  God's  power  had  been  signally 
manifested  to  her;  great  honor  had  been  bestowed  upon  her.  It  was  one  that 
brought  great  trials  with  it,  and  the  greatest  strain  that  could  be  placed  upon 
a  woman's  reputation,  but  in  her  innocence,  she  could  but  exclaim  of  the 
Lord,  "  holy  is  his  name."  The  Psalmist  used  similar  language,  Ps.  126  :  2,  3, 
and  111 :  9.  Then  Mary  breaks  forth  in  praise  of  God's  great  mercy  in  words 
that  are  caught  from  the  grand  refrain  of  Ps.  118,  "  his  mercy  endureth  for 
ever,"  and  the  beatific  song  of  David,  "  the  mercy  of  the  Lord  is  from  ever- 
lasting to  everlasting  upon  them  that  fear  him,"  Ps.  103  :  17,  which  she  sends 
re-echoing  as  a  Christian  song  in  successive  ages  of  the  church  militant. 

51.  hath  scattered  the  proud]  These  figures  and  thoughts  are  com- 
mon in  Hebrew  poetry.  The  Psalmist  sings:  "Thou  hast  scattered  thine 
enemies  with  thy  strong  arm,"  Ps.  89  :  10,  and  "  his  right  hand,  and  his  holy 
arm,  hath  gotten  him  the  victory,"  Ps.  98  : 1.  Compare  also  the  song  of 
Moses,  Ex.  15: 12,  16.  For  the  second  clause  compare  Job  5  :  12  ;  26  :  12; 
Ps.  33 :  10 ;  and  Prov.  15  :  25,  where  the  Lord's  judgments  upon  the  proud 
are  vigorously  and  poetically  expressed. 

52.  exalted  them  of  low  degree]  The  old  Hebrew  song  of  Hannah 
has  similar  contrasts,  1  Sam.  2 :  6,  7,  and  the  Psalmist  praises  God  for  like 
providences  in  his  day,  Ps.  113  :  6-8.  The  older  poem  of  Job  is  also  full  of 
like  imagery.  Job  5  :  9,  11,  15,  19. 

55.  as  he  spake  to  [unto]  our  fathers]  Mary  closes  her  wonderful 
3Iagnificat,  her  song  of  praise,  by  exalting  the  faithfulness  of  God  in  fulfilling 
his  promises. 

"The  hungry  he  hath  filled  with  good  tilings; 

And  the  rich  he  hath  sent  empty  away." 

The  same  thought  is  found  in  the  Messianic  prophecy  of  Isaiah,  "ray 
servants  shall  eat,  but  ye  shall  be  hungry,"  Is.  65  :  13.  See  also,  58  :  7.  He 
hath  holpen  [taken  by  the  hand]  his  servant  Israel,  according  to  the  promise 
in  Is.  41  :  8,  9,  and  elsewhere,  Ps.  98 :  3,  in  remembrance  of  his  mercy,  as  the 
Jews  had  sung  for  generations  in  their  great  Hallel  at  every  passover  feast, 
from  Ps.  118,  "  his  mercy  endureth  for  ever,"  and  in  that  scarcely  less  familiar 


Common  Version. 

49  For  he  that  is  mighty  hath  done  to  me 
great  things;  and  holy  «s  his  name. 

50  And  his  mercy  is  on  them  that  fear  him 
from  generation  to  generation. 

51  He  hath  shewed  strength  with  his  arm  ; 
he  hath  scattered  the  proud  in  the  imagination 
of  their  liearts. 

52  He  hath  put  down  the  mighty  from  their 
seats,  and  exalted  tliem  of  low  degree. 

53  He  hath  filled  the  hungry  with  good 
things;  and  the  rich  he  hath  sent  empty 
away. 

54:  He  hath  holpen  his  servant  Israel,  in  re- 
membrance of  his  mercy ; 

55  As  he  spake  to  our  fathers,  to  Abraham, 
and  to  his  seed  for  ever. 


I  Or,  by 


Kevised  Veesion. 

49  For  he  that  is  mighty  hath  done  to  me 

great  things; 
And  holy  is  his  name. 

50  And  his  mercy  is  unto   generations  and 

generations 
On  them  that  fear  him. 

51  He  hath  shewed  strength  with  his  arm ; 
He  hath  scattered  the  proud  i  in  the  imagi- 
nation of  their  heart. 

He    hath  put  down    princes    from   their 

thrones, 
And  hath  exalted  them  of  low  degree. 
The    hungry   he    hath    filled    with   good 

things; 
And  the  rich  he  hath  sent  empty  away. 
He  hath  holpen  Israel  his  servant, 
That  he  might  remember  mercy 
(As  he  spake  unto  our  fathers) 
Toward  Abraham  and  hie  seed  for  ever. 


52 


53 


54 


55 


Luke  1  :  56-58.] 


THE  BIRTH  OF  JOHN. 


37 


Hebrew  historic  song  of  thanksgiving,  Ps.  136.  The  covenant  God  had  made 
with  the  fathers  he  had  now  signally  renewed  and  was  about  to  fulfill  in  the 
Messiah.  Israel  was  to  be  redeemed,  for  Mary  in  her  devout  soul  had  no 
thought  that  the  people  would  fail  to  recognize  and  to  accept  the  Messiah. 
Thus  she  sang  her  wonderful  hymn,  rejoicing  that  her  Son  was  to  be  the 
Redeemer  of  his  people,  sitting  on  the  throne  of  David  and  restoring  (in  her 
mind)  all  the  spiritual  and  temporal  glory  to  Israel. 

56.  abode  with  her  about  three  months]  How  delightful  the  com- 
panionship of  these  kindred  and  devout  souls  was,  the  heavenly  minded  alone 
can  imagine.  Elisabeth  knowing  Mary's  secret  trial  and  her  innocence,  they 
would  naturally  desire  to  remain  together  until  duty  called  Mary  to  Nazareth 
again.  Then  she  must  meet  those  who  might  not  readily  accept  her  report 
of  the  vision  of  the  angel,  and  she  must  await  God's  providential  ways  for 
making  the  mysterious  message  and  the  truth  known  to  Joseph. 

Suggestive  Applications. — 1.  Believers  love  to  talk  of  God's  grace.  2. 
There  is  an  enforced  silence  of  unbelief,  and  the  voluntary  silence  of  the  be- 
lieving heart.  3.  Praise  God  for  his  mercy.  4.  Praise  God  for  his  power. 
5.  Praise  God  for  his  holy  justice.  6.  Praise  God  for  his  faithfulness  in  ful- 
filling his  promises.  7.  Praise  God  for  his  bountiful  blessings.  8.  The 
spirit  of  true  worship  has  been  the  same  in  all  ages.  9.  God  and  his  great 
salvation  have  been  the  theme  of  song  among  all  his  saints,  and  will  be  to  the 
end  of  time.  10.  Christ  is  the  centre  of  the  world's  hopes  ;  the  only  Saviour 
of  Jew  and  Gentile.  11.  The  Spirit  enables  us  to  magnify  the  Lord.  12. 
Our  lives  should  be  one  continuous  and  grand  Magnificat,  a  song  of  praise  to 
our  Redeemer. 

The  Birth  of  John.    1 :  57-66. 

Hill  Country  of  Jud.s:a,  b.c.  5. 

Mary  probably  left  her  kinswoman  before  the  birth  of  John  the  Baptist,  as 
the  ordinary  reader  would  infer  from  the  order  of  the  narrative,  though  she 
may  be  included  among  her  cousins  [kinsfolk]  of  verse  58,  and  have  remained 
to  rejoice  with  Elisabeth  over  that  joyous  event. 

58.  mercy  towards  her]  The  birth  of  a  first-born  son  was  always  a 
cause  for  rejoicing  in  every  Hebrew  house.  How  nmch  more  cause  for  it 
would  there  be  in  this  instance,  when  the  position  of  the  parents  in  the 
priestly  order,  their  advanced  age,  and  the  remarkable  angelic  revelations 
preceding  the  birth,  and  the  prophecy  of  the  future  character  and  greatness 
of  the  child  are  all  considered  ?  So  the  neighbors  and  relatives  gathered,  as 
was  the  custom  in  the  East,  to  oflfer  personal  congratulations  to  the  parents, 
and  to  rejoice  with  them. 


Common  Version. 

5fi  And  Mary  abode  with  her  about  three 
months,  and  returned  to  her  own  house. 

57  Now  Elisabeth's  full  time  came  that  she 
should  be  delivered  ;  and  she  brought  forth  a 
son. 

58  And  her  neighbours  and  her  cousins 
heard  how  the  Lord  had  shewed  great  mercy 
upon  her ;  and  they  rejoiced  with  her. 


Revised  Version. 


56 


57 


And  Mary  abode  with  her  about  three 
months,  and  returned  unto  her  house. 

Now  Elisabeth's  time  was  fulfilled  that  she 
should  be  delivered  ;  and  she  brought  forth 
58  a  son.  And  lier  neighbours  and  her  kins- 
folk heard  that  the  Lord  had  magnified  hia 
mercy  towards  her ;  and  they  rejoiced  with 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Luke  1 :  59-64. 


59.  on  the  eighth  day]  The  act  of  circumcision  by  which  the  child  was  set 
apart  as  holy  to  the  Lord,  was  one  of  great  solemnity.  In  the  time  of  Christ  it 
was  usual  to  require  ten  persons  to  be  present  as  witnesses ;  to  offer  a  prayer  of 
blessing  at  the  beginning;  and  to  give  the  child  a  name  The  persons  present 
named  him  (or  were  calling  him)  Zacharias,  because  the  father  who  should 
name  him  was  yet  dumb,  and  that  was  a  priestly  name,  common  to  his  family. 

60.  Not  so ;  but  he  shall  be  called  John]    The  mother  no  doubt  had 

been  informed  by  her  husband  through  signs,  or  by  writing,  what  the  angel 
had  said  of  the  child,  and  of  his  name. 

61.  none  of  thy  kindred]  It  would  be  an  unusual  and  quite  unnatural 
thing  in  the  East  for  the  child  not  to  be  named  after  his  father,  or  some  one 
of  the  family.  A  strange  name  in  a  family  was  almost  as  offensive  as  a  foreign 
wife. 

62.  made  signs]  They  would  scarcely  make  signs  to  one  who  could 
hear,  though  he  being  speechless  would  be  compelled  to  make  signs  to  them. 
It  is  therefore  inferred  that  Zacharias  was  deaf  as  well  as  dumb,  for  if  he 
could  have  heard,  they  would  naturally  have  spoken  to  him,  rather  than  have 
made  signs. 

63.  for  a  writing  table  [tablet]  Various  forms  of  writing  tablets  were 
then  in  common  use.     One  was  made  of  wood  and  smeared  over  with  wax,  or 

more  primitive  still,  was 


covered  over  with  sand, 
smoothed  carefully, 
when  the  writing  could 
be  done  with  an  ivory, 
wood,  or  iron  stylus,  or 
pencil.  Bengel  says  that 
the  law  ended  with  che- 
rem,  "curse,"  Mai.  4 : 
16,  but  the  first  word 
under    the    gospel    was 


FORMS   OF   STYLUS,   TABLETS,   ETC. 

Johannan,  "John,"  "grace,"  of  Jehovah 
is  John.     And  they  marvelled  all." 

64.    his  mouth  was  opened  immediately]    The  promise  and  the  com- 


For  Zacharias  wrote,  "His  name 


Common  Version. 

59  And  it  came  to  pass,  that  on  the  eighth 
day  they  came  to  circumcise  the  child;  and 
they  called  him  Zacharias,  after  the  name  of 
his  father. 

CO  And  his  mother  answered  and  said.  Not 
so ;  but  he  shall  be  called  John. 

Gl  And  they  said  iinto  her,  There  is  none  of 
thy  kindred  that  is  called  by  this  name. 

62  And  they  made  sip:ns  to  liis  father,  how 
he  would  have  him  called. 

6.3  And  he  asked  for  a  writing  table,  and 
wrote,  saying.  His  name  is  John.  And  they 
marvelled  all. 

64  And  his  mouth  was  opened  immediately, 
and  his  tongue  loosed,  and  he  spake,  and 
praised  God. 


Revised  Version. 

59  her.  And  it  came  to  pass  on  the  eighth  day, 
that  they  came  to  circumcise  the  child ;  and 
they  wduld  liave  called  him  Zacharias,  after 

60  the  name  of  his  father.  And  liis  niotlier 
answered  and  said,  Not  so;  but  he  shall  be 

61  called  John.  And  they  said  unto  her. 
There    is    none    of  thy    kindred    that    is 

62  called  by  this  name.  And  they  made  signs 
to  his  father,   what  he   would  liave    him 

63  called.  And  he  asked  for  a  writing  tablet, 
and  wrote,  saying.  His  name  is  John.     And 

64  they  marvelled  all.  And  his  mouth  was 
opened  immediately,  and  his  tongue  loosed, 


Luke  1 :  65-67.] 


THE  PROPHECY  OF   ZACHARIAS. 


39 


niand  of  the  angel  being  both  fulfilled  ;  the  punishment  which  was  the  sign 
of  their  certainty  is  now  removed  as  suddenly  as  it  came. 

spake  [blessing]  God]  See  Kevised  Version.  It  is  the  imperfect  tense 
in  Greek,  "  continued  to  speak."  The  first  words  were  in  praise  of  God  for 
his  goodness,  and  mercy,  not  so  much  upon  Zacharias,  great  as  they  appeared 
to  hira,  but  upon  the  people,  for  the  great  redemption  was  accomplished  as  it 
seemed  to  him. 

66.  What  .  .  .  Child  shall  this  be?]  or  "What  then  shall  this  child 
be?"  as  in  the  Eevised  Version.  The  minds  of  the  Jewish  people  were  at 
this  time  greatly  troubled ;  and  trembling  between  fear  and  hope.  Tliey 
feared  the  increased  power  of  Rome  over  them :  they  hoped  for  a  coming 
deliverer,  the  Messiah.  Even  the  intimation  that  he  was  born,  only  added  to 
their  anxiety  lest  he  should  be  destroyed,  or  they  crushed  before  lie  grew  up 
to  rally  and  realize  the  forlorn  hopes  of  Israel.  Cherishing  these  hopes  they 
carefully  considered  the  facts  of  the  birth  of  John,  and  asked,  what  truly  shall 
this  child  be  ?  For  indeed  the  hand  of  God  was  with  him.  It  was  a  question 
of  wonder  in  view  of  the  facts.  Notice,  in  their  bewildered  and  excited  state 
of  mind,  how  their  speech  takes  on  the  old  Hebraistic  forms  of  expression 
which  Luke  has  reproduced  in  the  Greek.  See  on  this  phrase,  "  Let  thy 
hand  be  upon  the  man  of  thy  right  hand,"  Ps.  80  :  17. 

Suggestive  Applications. — 1.  The  promises  and  threatenings  of  God 
may  tarry,  but  are  sure  to  come  to  pass.  2.  All  the  world  loves  sympathy : 
rejoicing  over  blessings  as  well  as  mourning  over  calamities.  3.  Children  are 
a  heritage  from  the  Lord :  godly  parents  will  consecrate  them  to  the  Lord. 

4.  Divine  commands  are  to  be  obeyed,  though  contrary  to  worldly  customs. 

5.  Our  speech  is  given  us  to  glorify  God.  6.  We  ought  to  pray  that  the 
hand  of  the  Lord  may  be  with  our  children. 

The  Prophecy  of  Zacharias.    1 :  67-80. 

Hill  Country  of  Jud^a,  b.c.  5. 

67.  filled  with  the  Holy  Ghost  [Spirit]  and  prophesied]    Zacharias 

having  shown  that  his  doubts  were  removed,  and  that  he  would  yield  full 
belief  and  ready  obedience  to  the  divine  message,  is  now  in  a  special  manner 
filled  with  the  Holy  Spirit,  and  *'  prophesied."  This  word  in  classical  Greek 
means  one  who  speaks  for  another,  and  especially  one  who  speaks  for  a  god. 
Thus  Zacharias  is  here  enabled  to  interpret  God's  will  to  his  people.  For 
this  "prophecy"  is  not  so  much  "foretelling  events"  as  interpreting  prophe- 


CoMMON  Version. 

65  And  fear  came  on  all  that  dwelt  round 
about  them  :  and  all  these  sayings  were  noised 
abroad  throughout  all  the'  hiU  conntrj'  of 
Judea. 

66  And  all  they  that  heard  tliem  laid  them 
up  in  their  hearts,  saying.  What  manner  of 
child  shall  this  be  !  And  the  hand  of  the  Lord 
was  with  him. 

67  And  his  father  Zacharias  was  filled  with 
the  Holy  Ghost,  and  prophesied,  saying, 


Kevised  Version. 

65  and  he  spake,  blessing  God.  And  fear  came 
on  all  that  dwelt  round  about  them :  and  all 
tliese  sayings  were  noised  abroad  throughout 

66  all  the  hill  country  of  Judasa.  And  all  that 
heard  them  laid  them  up  in  their  heart, 
saying.  What  then  shall  this  child  be?  For 
the  hand  of  the  Lord  was  with  him. 

67  And  his  father  Zacharias  was  filled  with 
the  Holy  Spirit,  and  prophesied,  saying, 


40 


A   COMMENTARY  ON  THE  GOSPEL  OF   LUKE. 


Luke  1  :  68-70. 


cies  already  made  to  his  people,  and  pointing  out  how  these  are  now  to  be 
fulfilled. 

08.  Blessed  be  the  lord  God  of  Israel]  These  are  exactly  the  words 
of  David  when  he  heard  that  his  successor  was  enthroned,  1  Kings  1 :  48. 
They  were  fitting  words  to  herald  the  coming  of  David's  greater  Son.  God 
"  hath  visited  "  as  a  defender  and  deliverer  and  to  his  prophetic  vision  had 
redeemed  his  people  already. 

69.  raised  up  a  horu  of  salvation]  The  horn  in  the  East  is  the  sym- 
bol of  great  power.  The  Arabs 
refer  to  Alexander  the  Great  as 
the  "two  horned."  In  the 
Psalms  the  horn  is  in  frequent 
use  for  power,  Ps.  89  :  17,  24 ; 
92:10;  112:9;  132:17;  148: 
14.  Notice  also  the  vision  of 
a  beast  with  ten  horns,  and  of 
the  horned  ram  and  goat  in 
Dan.  7  :  20 ;  8  :  3,  5.  The  horn 
is  also  an  emblem  of  glory,  1 
Sam.  2  : 1,  and  of  plenty,  Ezek. 
29  :  21.  In  Palestine  the  great 
horned  animals  were  the  most 
powerful    beasts    known,    and 

HORNS  WORN  AS  HEAD-ORNAMENTS  BY  ORIENTALS.  wcrc  tliercfore  chosctt  as  sym- 
bols  of  might,  as  the  lion  and  river-horse  were  in  other  lands  where  those 
animals  were  common. 

ill  the  house  of  .  .  .  David]  This  has  a  double  reference,  no  doubt.  It 
primarily  refers  to  John  the  Baptist,  but  to  him  as  the  forerunner  of  the 
greater  one  from  the  house  of  David,  the  Messiah. 

70.  by  the  mouth  of  his  holy  prophets]  Zacharias  glances  at  the 
great  chain  of  Messianic  prophecies,  from  their  beginning  at  the  fall  until  the 
close  of  Old  Testament  prophecy.  The  promises  to  Abraham  make  Mes- 
siah a  Jew.  Jacob's  word  limits  his  descent  to  the  tribe  of  Judah,  and 
Psalm  89  again  declares  him  to  be  of  the  house  of  David.  Isaiah  further 
limits  his  birth.  The  Messiah  is  not  to  be  from  the  great  and  the  mighty, 
but  from  the  despised  and  the  lowly.  And  Micah  narrows  the  field  again, 
and  fixes  the  place  of  his  birth  at  Bethlehem  of  Judah.  These  prophecies 
were  in  the  main  rightly  understood  by  believing  Jews,  and  Zacharias  voiced 
devout  feeling  in  these  exalted  utterances. 


Common  Version. 

68  Blessed  be  t>ie  Lord  God  of  Israel ;  for  he 
hath  visited  and  redeemed  his  people, 

69  And  hath  raised  up  a  horn  of  salvation  for 
us  in  the  house  of  his  servant  David ; 

70  As  he  spake  by  the  mouth  of  his  holy 
prophets,  which  have  been  since  the  world 
began  : 


Revised  Version. 

68  Blessed  he  the  Lord,  the  God  of  Israel ; 
For  he  hath  visited  and  wrought  redemption 

for  his  people, 

69  And  hath  raised  up  a  horn  of  salvation  for 

us 
In  the  house  of  his  servant  David 

70  (As  he  spake  by  the  mouth  of  his  holy 

prophets  that  have  been  of  old), 


Luke  1:71-78.] 


TfiE   PROPHECY  OF  ZACIIARIAS. 


41 


71.  from  our  enemies  .  .  .  that  hate  us]  These  two  clauses  are  in 
apposition,  and  both  refer  to  the  same  class ;  Israel's  enemies.  This  may  be 
taken  as  a  temporal  and  as  a  spiritual  deliverance  also.  To  the  Jewish  mind 
the  two  were  well-nigh  inseparable.  The  pure  and  peaceable  worship  of  God 
could  only  be  enjoyed  by  a  national  deliverance  from  their  enemies  and  by 
independence  from  foreign  temporal  domination.  The  promise  to  the  fathers, 
and  the  covenant  in  all  Old  Testament  times  meant  to  them  the  bestowal  of 
temporal  and  spiritual  mercies.  This  thought  is  more  fully  and  clearly  de- 
clared in  vs.  74,  75.  The  Jewish  nation  had  suffered  almost  untold  horrors 
during  the  Maccabsean  period,  and  under  the  Macedonians  and  the  Romans, 
and  preceding  and  up  to  the  time  of  this  prophecy.  They  would  dwell  upon 
a  deliverance  from  these  sore  afflictions.  Yet  the  words  being  the  prompt- 
ings of  the  Holy  Spirit  through  Zacharias  may  also  be  applied  in  a  Christian 
sense  to  that  greater  deliverance  from  spiritual  enemies  and  the  horrors  of 
sin  to  which  the  Jew  and  Gentile  alike  are  subject. 

73.  oath  .  .  .  Abraham]  The  "  oath  "  here  refers  to  the  same  promise 
as  the  ''holy  covenant"  of  v.  72.  The  covenant  is  found  in  various  texts,  in 
Gen.  12  :  3 ;  17  :  4 ;  22  :  16,  17  :  and  is  referred  to  in  Heb.  6  :  13,  14,  17. 

76.  thou  Shalt  go  before]  Zacharias  in  this  verse  points  out  the  pre- 
cise work  which  his  son  was  to  do.  He  says,  thou,  little  child ;  not  thou,  my 
son.  He  speaks  as  a  prophet  rather  than  as  a  father.  The  last  of  the  Old 
Testament  prophets  in  spirit,  John  the  Baptist  was  also  to  usher  in  the  new 
dispensation  of  grace  and  glory  coming  through  Jesus  Christ.  How  the  way 
was  prepared  for  the  Messiah  by  John's  preaching  and  baptism,  Luke  tells  us 
in  the  following  chapters.  He  gave  a  knowledge  of  salvation  :  his  ringing 
call  was.  Repent,  that  your  sins  may  be  put  away.  The  Romish  idea  that 
ignorance  is  the  mother  of  devotion  finds  no  favor  here.  Popes  and  pagans 
may  love  to  keep  people  in  ignorance  ;  true  Christianity  promotes  the  highest 
knowledge  and  spreads  truth. 

78.     the  dayspring  from  on  high]     This  is  voicing  the  substance  of 


CoMMOx  Version 

71  That  we  should  be  saved  from  our  ene- 
mies, and  from  the  hand  of  all  that  hate  us; 

72  To  perform  the  mercy  promised  to  our 
fathers,  and  to  remember  his  holy  covenant; 

73  The  oath  which  he  sware  to  our  father 
Abraham, 

74  That  he  would  grant  unto  us,  that  we, 
■.being  delivered  out  of  the  hand  of  our  enemies, 
I  might  serve  him  without  fear, 

75  In  holiness  and  righteousness  before  him, 
all  the  days  of  our  life. 

76  And  thou,  child,  shalt  be  called  the 
prophet  of  the  Highest:  for  thou  shalt  go 
before  the  face  of  the  Lord  to  prepare  his 
ways ; 

77  To  give  knowledge  of  salvation  unto  his 
people  by  the  remission  of  their  sins, 

78  Through  the  te<ider  mercy  of  our  God ; 
whereby  the  dayspring  from  on  high  hath 
visited  us. 


Revised  Version. 

71  Salvation  from  our  enemies,  and  from  the 

hand  of  all  that  hate  us; 

72  To  shew  mercy  towards  our  fathers. 
And  to  remember  his  holy  covenant; 

73  The  oath  which  he  sware  unto  Abraham 

our  father, 

74  To  grant  unto  us  that  we  being  delivered 

out  of  the  hand  of  our  enemies 
Should  serve  him  without  fear, 

75  In  holiness  and  righteousness  before  him 

all  our  days. 

76  Yea  and  thou,  child,   shalt  be  called  the 

prophet  of  the  Most  High : 
For  thou  shalt  go  before  the  face  of  the 
Lord  to  make  ready  liis  ways ; 

77  To  give  knowledge  of  salvation  unto  his 

people 
In  the  remission  of  their  sins, 

78  Because  of  the  i  tender  mercy  of  our  God, 
2  Whereby  the  dayspring  from  on    high 

3  shall  visit  us. 


I  Or,  heart  of  meraj        2  Or,  Wherein        3  Many  ancient  authorities  read  hath  visited  tis. 


42  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  1  :  79,  80. 

the  prophecies  in  Is.  60  : 1,  and  Mai.  4  :  2.  The  "  dayspring  "  refers  to  Christ. 
Peter  calls  him  the  day-star,  2  Pet.  1 :  19  ;  and  John  writes  of  "the  bright 
and  morning  star,"  Rev.  22  :  16.  As  the  dawn  is  seen  in  the  east  breaking 
through  the  darkness,  so  the  dawn  of  the  spiritual  life  is  seen  in  the  preach- 
ing of  John,  who  heralds  the  coming  Messiah,  the  light  that  is  to  dispel  the 
darkness  of  sin. 

79.  the  shadow  of  death]  Those  in  sin  are  in  the  shadow  of  death,  for 
the  "  wages  of  sin  is  death."  For  similar  use  of  the  figure,  see  Job  10  :  21  ;  Ps. 
23  :  4 ;  Is.  9  :  2.  The  Sun  of  righteousness  is  rising  upon  the  world,  but  the 
mountains  of  sin  hide  his  light,  and  the  people  sit  in  the  shadow  of  death. 
The  wicked  can  have  no  peace.  Those  who  are  guided  into  the  way  of 
Christ  walk  in  the  way  of  peace. 

80.  the  child  grew]  He  grew  in  a  twofold  way:  in  body,  and  in 
spirit.  As  the  body  increased  in  size,  the  spirit  became  stronger  for  God  and 
the  truth.  He  remained  secluded  in  the  deserts,  not  a  sandy  waste,  but  a 
sparsely  settled  portion  of  Judaea.  So  Moses  was  prepared  for  his  great  work 
in  the  deserts  of  Sinai.  Thus  Paul  was  secluded  in  the  deserts  of  Arabia, 
that  he  might  become  the  great  apostle  of  the  Gentiles.  It  is  not  very  likely 
that  John  and  Jesus  were  intimate  companions  or  playmates  in  their  child- 
hood, as  Christian  art  has  often  represented  them.  The  education  of  John 
as  the  son  of  a  priest  must  have  been  widely  different  from  that  of  Jesus  as 
the  carpenter's  son  in  Nazareth.  They  would  have  in  common,  however,  the 
training  in  the  synagogue,  the  school-life,  where  alike  they  would  learn  the 
law  and  become  familiar  with  large  portions  of  the  Old  Testament  Scriptures. 
John  led  this  life  of  seclusion  until  the  day  of  his  showing  unto  Israel,  the 
time  when  he  entered  upon  his  public  work  of  preaching  and  baptizing.  In 
this  prophecy  of  Zacharias  there  are:  1.  Thanksgiving  for  the  immediate 
appearing  of  the  Messiah  ;  2.  Praises  to  God  for  the  fulfillment  of  his  prom- 
ises ;  3.  Joy  over  the  deliverance  and  redemption  which  the  Messiah  would 
bring;  4.  A  clear  view  of  the  preparatory  work  which  John  the  Baptist  must 
do ;  5.  The  comfort  which  God's  people  derive  from  the  light  of  Christ. 

Suggestive  Applications.— 1.  The  Holy  Spirit  enables  us  to  understand 
God's  providences  and  his  word.  2.  God  is  the  Redeemer  of  his  people.  3. 
Believers  in  olden  time  had  a  chain  of  assurances  that  Christ  would  come  to 
redeem  his  people.  4.  Spiritual  enlightenment,  in  time  works  intellectual  and 
civil  freedom :  it  is  opposed  to  bondage  of  the  mind,  to  bondage  of  the  body. 
5.  Only  a  godly  people  can  be  a  truly  free  people.  6.  Repentance  pre- 
pares the  way  for  Christ  to  save.  7.  God  loved  sinners,  and  showed  mercy 
toward  them.  8.  Man  without  Christ  is  in  the  shadow  of  death,  and  without 
hope.     9.  Christ  is  the  dayspring  from  on  high :  he  is  the  light  of  the  world. 


Common  Version. 

79  To  give  light  to  them  that  sit  in  darkness 
and  in  the  shadow  of  death,  to  guide  our  feet 
into  the  way  of  peace. 


Revised  Version. 

79      To  shine  upon  them  that  sit  in  darkness 
and  the  shadow  of  death ; 
To  guide  our  feet  into  the  waj'  of  peace. 


80  And  the  child  grew,  and  waxed  strong  in     80  And  the  child  grew,  and  waxed  strong^ 
spirit,  and  was  in  the  deserts  till  the  day  of         spirit,  and  was  in  the  deserts  till  the  day  of 
his  shewing  unto  Israel.  I        his  shewing  unto  Israel. 


Luke  2  : 1-4.] 


THE  BIRTH  OP  JESUS. 


43 


The  Birth  of  Jesus.    2  : 1-20. 

Nazaeeth  and  Bethlehem,  b.  c.  5. 

The  fullness  of  time  had  now  come :  the  forerunner  had  come :  that  period 
which  is  the  centre  of  all  the  world's  history  had  come.  "The  Word  was 
God,"  God  manifest  in  the  flesh.  Hitherto  there  had  been  the  twilight  of 
revelation :  now  the  sunrise  time  had  come.  It  was  not  "  noonday ; "  that 
time  is  vet  in  the  future  so  far  as  we  can  see:  but  we  are  in  the  full  daylight 
of  the  Sun  of  rlghteousnes,*  in  the  earth-  Let  us  prajerfullj  studv  the  won. 
derful  advent  of  this  King  of  righteousness. 

1.  in  those  days]  In  the  days  when  the  events  just  related  in  connec- 
tion with  the  birth  of  John  were  taking  place.  The  order  for  the  taxation  or 
enrollment  was  made  at  about  the  same  time. 

a  decree  from  Caesar  Augustus]  He  was  the  second  of  the  Caesars,  and 
nephew  of  Julius,  an  ambitious,  vain,  treacherous,  yet  generous  ruler.  In 
his  reign,  literature  and  arts  were  cultivated,  so  that 
the  "Augustan  age  "  of  Kome  has  passed  into  a  prov- 
erb. Augustus  ordered  a  general  enrollment  or 
census  not  less  than  three  times,  a.  u.  c.  726,  746, 
and  767,  and  he  prepared  a  breviarium  of  the  whole 
empire,  which  was  presented  to  the  senate  after  his 
death.  Josephus  says  that  Quirinius  (Cyrenius) 
came  to  Syria  as  imperial  legate,  and  completed  a 
census  in  6  or  7  A.  D.  How  then  can  the  enrollment 
mentioned  by  Luke  as  having  taken  place  ten  years 
earlier  under  Quirinius  be  explained  ?  For  a  long 
time  this  question  could  not  be  definitely  answered,  and  the  difficulty  was  one 
of  the  commonplace  arguments  of  infidelity.  Eecently  it  has  been  dis- 
covered that  Quirinius  was  twice  governor  of  Syria,  the  first  time  from  B.  c.  4 
to  A.  D.  1,  and  the  second  time  A.  D.  6  to  11.  It  was  during  his  first  period 
that  the  enrollment  or  "taxing"  mentioned  by  Luke  took  place.  "The 
whole  world"  is  the  whole  Roman  Empire,  which  was  then  popularly  spoken 
of  by  Roman  writers  as  the  whole  world,  since  Rome  ruled  the  world. 

4.  Nazareth,  into  .  .  .  Bethlehem.]  As  Joseph  was  of  the  tribe  of 
Judah,  he  went  to  Bethlehem  his  native  city  to  be  enrolled.  Usually  the 
Romans  required  the  people  to  be  registered,  or  to  enroll  their  names  in  the 


COIN   OF   CiESAR   AVOrSTU?, 
NOW   IN   BERLIN. 


Common  Version. 

CHAP.  II. — And  it  came  to  pass  in  those 
days,  that  there  went  out  a  decree  from 
Cesar  Augustus,  that  all  the  world  should  be 
taxed. 

2  {And  this  taxing  was  first  made  when  Cy- 
renius was  governor  of  Syria.) 

3  And  all  went  to  be  taxed,  every  one  into 
his  own  city. 

4  And  Joseph  also  went  up  from  Galilee,  out 
of  the  city  of  Nazareth,  into  Judea,  unto  the 
city  of  David,  which  is  called  Bethlehem,  (be- 
cause he  was  of  the  house  and  lineage  of 
David,) 


Revised  Version. 

2        Now  it  came  to  pass  in  those  days,  there 
went  out  a  dt  cree  from  Ca?sar  Augustus, 

2  that  all  i  the  world  should  be  eniolled.  This 
was    the  first  enrolment  made  when  Qui- 

3  rinius  was  governor  of  Syria.  And  all  went 
to  enrol  themselves,  every  one  to  his  own 

4  city.  And  Joseph  also  went  up  from  Galilee, 
out  of  the  city  of  Nazareth,  into  Jud*a,  to 
the  city  of  David,  which  is  called  Bethle- 
hem, because  he  was  of   the  house    and 


1  Gr.  the  inhahited  earth. 


44 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[Luke  2  :  5-7. 


place  where  they  resided.  But  the  Jews  were  allowed  to  follow  their  own 
custom  in  this.  Before  the  death  of  Herod  the  Great,  subjects  from 
Galilee  would  be  allowed  to  register  in  Judaea,  and  this  has  been  properly 
pointed  out  as  an  undesigned  mark  of  the  historic  accuracy  of  Luke.  Being 
of  the  house  of  David,  Joseph  and  Mary  went  from  their  hill  town  of  Naza- 
reth to  Bethlehem,  about  six  miles  south  of  Jerusalem,  to  be  enrolled ;  or  "to 
register,"  or  "  enroll  himself,"  as  the  Greek  of  "  to  be  taxed,"  in  v.  5,  may  be 
literally  rendered.  The  Eoman  law  required  men,  women  and  children  to  be 
enrolled,  hence  Mary  had  to  be  enrolled.  Whetiier  she  was  required  to  go  to 
the  place  of  enrollment,  or  only  to  have  her  name  entered  by  her  husband, 
is  not  clear.  The  journey  was  probably  a  voluntary  one  on  her  part.  They 
went  "  every  one  to  his  own  city,"  v.  3 ;  that  is,  to  his  native  city,  because  the 
Jewish  genealogies  would  be  kept  there ;  each  tribe  keeping  these  separately, 
and  also  the  record  of  each  family  or  household  for  generations.  The  Jewish 
custom  was  very  strict  for  carefully  recording  the  ancestry  of  each  of  their 
families. 

1,  her  firstborn  son]  This  language  does  not  necessarily  imply  that 
they  had  other  children  after  this  "  firstborn,"  and  must  not  be  pressed  as 
positive  evidence  of  subsequent  children,  though  it  points  that  way.  There 
are  other  texts  in  support  of  it,  as,  "  his  sisters,"  referred  to  in  Mark  6  :  3. 

wrapped  him  in  swaddling  clothes]  Tradition  says  Mary  wrapped  or 
swathed  her  babe  with  her  own  hands.  The  usual  custom  of  the  East  is  to 
wrap  a  new-born  babe  round  and  round  with  a  long  piece  of  cloth,  so  that  it 
looks  like  a  little  live  mummy. 

in  a  manger]  The  mangers,  or  feeding  troughs  for  cattle  in  the  East,  are 
usually  of  stone,  and  are  in  the  center  of  the  khan  or  caravansary,  around 
which  upon  a  raised  floor  are  unfurnished  apartments  or  chambers  for 
travellers.  A  manger  is  shaped  like  a  box  or  kneading  trough,  and  Dr. 
Thomson  says  it  does  very  well  to  lay  little  babies  in;  indeed  he  adds,  "our 
own  children  have  slept  there,  in  our  rude  summer  retreats  on  the  moun- 
tains" of  Syria.  The  Eastern  inn  would  scarcely  answer  to  our  idea  of 
a  hotel.  It  would  be  without  servant,  provisions  and  furniture.  "The 
inn  of  the  East  has  a  range  of  vaulted  chambers,"  says  Prof.  Post, "  arranged 
around  a  large  open  court.  These  chambers  have  only  small  high  windows 
for  ventilation  toward  the  outer  side,  but  they  are  quite  open  toward  the 
court.  Along  the  walls  are  stone  mangers  for  the  mules  and  asses,  and  in  one 
of  these  mangers  the  infant  Saviour  was  laid.  ...  It  is  quite  common  for 
well-to-do  people  to  sleep  in  the  vaulted  chambers  with  their  beasts  of  burden, 
or  in  the  open  court,  or  on  the  sward  outside  the  khan."     It  would  be  simply 


Common  Version. 

5  To  be  taxed  with  Mary  his  espoused  wfe, 
being  great  with  child. 

6  And  so  it  was,  that,  while  they  were 
there,  the  days  were  accomplished  that  she 
should  be  delivered. 

7  And  she  brought  forth  her  firstborn  son, 
and  wrapped  him  in  swaddling  clothes,  and 
laid  him  in  a  manger ;  because  there  was  no 
room  for  them  in  the  inn. 


Revised  Version. 

5  family  of  David ;  to  enrol  himself  with 
Mary,  who  was   betrothed   to  him,  being 

6  great  with  child.  And  it  came  to  pass, 
while  they  were  there,  the  days  were  fiil- 

7  filled  that  she  should  be  delivered.  And 
she  brought  forth  her  firstborn  son;  and  she 
wrapped  him  in  swaddling  clothes,  and  laid 
him  in  a  manger,  because  there  was  no  room 
for  them  in  the  inn. 


Luke  2  :  7.j 


THE  BIRTH  OF  JESUS. 


45 


an  empty  house  or  shelter,  the  traveller  having  to  provide  beds,  provisions, 
cooking  utensils  and  servants  to  wait  upon  him,  all  of  which  must  be  taken 
with  him  on  his  journey.  At  a  small  place  like  Bethlehem  the  caravansary 
would  be  small,  and  perhaps  a  cave  was  utilized  for  the  purpose,  as  the  old 
tradition  asserts.  The  small  town  would  be  crowded,  and  no  empty  apart- 
ment was  left  for  Joseph  and  Mary. 

It  was  not  want  of  hospitality  or  poverty,  but  want  of  room,  that  left  them 
to  the  open  area  among  the  animals.  Some  maintain  tliat  the  Greek  word 
for  "inn"  is  such  a  broad  one  as  to  include  "guest  chamber,"  and  this  has 
led  to  the  supposition  that  they  were  not  at  a  public  khan,  but  were  enter- 
tained in  a  private  house,  and  as  the  "best  room"  was  already  taken,  they 
were  in  the  best  place  left,  in  the  centre  of  the  house  allotted  to  the  beasts. 


EASTERN   CARAVANSARY. 

This  is  possible,  but  scarcely  consistent  with  the  obvious  tenor  of  the  narra- 
tive. Bethlehem,  now  Beit-lahm,  "  house  of  bread,"  is  on  a  long  narrow 
ridge,  with  abrupt  terraced  slopes.  Justin  Martyr  (died  about  A.  D.  140), 
born  in  Shechem,  and  living  in  Palestine,  mentions  a  tradition  that  Jesus  was 
born  in  a  cave  at  Bethlehem,  and  Helena  the  Empress  built  the  church  of 
the  Nativity  (a.d.  330)  over  the  grotto  or  cave  thus  pointed  out.  The  cave 
noted  as  the  birthplace  is  now  in  the  solid  rock  20  feet  beneath  the  great 
choir  of  the  church,  and  is  reached  by  a  long  winding  passage.  Hep- 
worth  Dixon  accepts  the  cave  as  the  Lord's  birthplace,  and  tries  to  show  that 
it  was  owned  by  Boaz,  and  was  the  home  of  David!  "David's  well,"  the 
"  plain  of  the  shepherds,"  and  other  like  places  are  also  shown  now,  but  the 
claim  of  these  to  be  the  true  localities  where  the  Biblical  events  took  place, 


46 


A  COMMENTARY   ON   THE  GOSPEL  OF  LUKE. 


[Luke  2  :  8,  9. 


rests  upon  traditions  buried  under  much  rubbish  of  superstition.  The 
chapel  cave  beneath  the  church  at  Bethlehem  was  the  study  of  Jerome,  where 
he  spent  nearly  thirty  years  in  making  his  Latin  Version  of  the  Scriptures, 
the  Vulgate,  which  is  still  the  standard  version  in  the  Koman  Church. 

8.  shepherds  . .  in  the  field . .  by  night]    The  birth  of  Christ  is  now 

popularly  fixed  on  December  25 :  this  rests  on  a  tradition  that  cannot  be 
traced  beyond  the  fourth  century,  yet  it  is  accepted  by  Athanasius,  Jerome, 
and  Ambrose.  An  earlier  tradition  fixed  January  6,  and  by  some  early 
Fathers  still  other  dates  are  given,  as  May  20,  and  April  20.  See  Clement 
Alex.  Strom.  1  :  339.  And  indeed,  every  month  of  the  year  has  been  supported 
as  the  true  period  of  our  Lord's  birth.  For  discussion  of  the  year  of  his  birth, 
see  Eice's  Commentary  on  Matthew.  The  objection  to  December  25,  that  it 
would  then  be  too  cold  for  flocks  and  shepherds  to  abide  in  the  field,  is  com- 
paratively groundless.  The  description  of  the  scene  by  Milton,  in  his  immor- 
tal Ode  to  the  Nativity, 

"  It  was  the  winter  wild,  while  the  heaven-born  child, 
All  meanly  wrapt,  in  the  rude  manger  lies," 

befits  an  English  or  American  December,  better  than  one  in  Palestine. 
Tyrwhitt  Drake  found  the  fellahin  ploughing  in  the  fields  in  the  middle  of 
December,  1872,  near  Haifa,  and  grain  growing,  some  six  inches  high.  Prof. 
Post,  of  Beirut,  for  25  years  a  resident  of  Syria,  tells  me  that  shepherds  live  in 
the  open  air  the  whole  year.  Pastures,  instead  of  being  covered  with  snow  at 
that  season  as  in  northern  Europe  and  America,  are  just  attaining  their  full 
freshness  and  green  grass  after  the  summer's  drought.  Clad  in  a  sheepskin 
cloak,  with  the  woolly  side  in,  and  the  tanned  and  oiled  part  of  the  skin  with- 
out, the  shepherd  can  abide  with  comparative  comfort  in  the  field  to  protect 
his  flock  from  the  wolves  and  leopards  (cheetahs)  that  prowl  about.  The 
sheep  are  seldom  attacked  by  the  Syrian  fox  or  jackal.  Still  in  December  in 
Palestine  now,  shepherds  would  commonly  be  more  likely  to  seek  the  shelter 
of  a  fold  by  night.  The  fields  on  the  slopes  west  of  Bethlehem  were  the 
pasture  for  sheep  that  were  to  be  used  in  offerings  at  the  temple,  so  an  old 
tradition  tells  us ;  thus  these  shepherds  may  have  been  watching  such  flocks. 
The  narrative  at  least  implies  that  they  were  familiar  with  the  Messianic  pre- 
dictions and  looking  for  the  coming  One. 

9.  glory  of  the  Lord]  While  the  shepherds  were  abiding  in  the  field 
keeping  watch  by  night  over  their  flock,  an  angel  of  the  liOrd  stood  by  them, 
and  the  glory  of  the  Lord  shone  around  them,  and  they  feared  with  a  great 
fear.  The  angel  Gabriel  had  appeared  to  Zacharias  and  to  Mary,  and  an 
angel  also  had  appeared  to  Joseph.     Who  this  angel  was  that  stood  by  the 


Common  Version. 

8  And  there  were  in  the  same  country 
shepherds  abiding  in  the  field,  keeping  watch 
over  their  flock  by  night. 

9  And,  lo,  the  angel  of  the  Lord  came  upon 
them,  and  the  glory  of  the  Lord  shone  round 
about  them ;  and  they  were  sore  afraid. 


Revised  Version, 

And  there  were  shepherdsin  the  same  coun- 
try abiding  in  the  field,  and  keeping  i  watch 
by  night  over  their  flock.  And  an  angel  of 
the  Lord  stood  by  them,  and  the  glory  of  the 
Lord  shone  round  about  them :  and  they 


1  Or,  night-watchea 


The  Church  of  the  Nativity,  Bethlehem. 


Bethlehem.    (From  Original  Photograph  by  Bonfils.) 


48  A  COMMENTARY  ON  THE  GOSPEL  OF   LUKE.         [Luke  2 :  10-15. 

shepherds  (see  revised  reading)  we  are  not  told ;  he  may  have  been  the  same 
also  that  Joseph  saw,  and  perhaps  Gabriel.  Being  familiar  with  Old  Testa- 
ment descriptions  of  the  glory  about  the  ark,  they  would  recognize  that  glory 
as  now  surrounding  them,  and  they  were  filled  with  very  great  fear.  Such 
remarkable  divine  brightness  had  often  been  the  signal  for  some  awful  judg- 
ment in  olden  time. 

11.  a  Saviour  .  .  Christ]  The  angel  quiets  the  fears  of  the  simple- 
hearted  shepherds  as  Gabriel  had  those  of  Mary  (1 :  30),  and  instead  of  bear- 
ing a  sword  of  vengeance,  assures  tiiem  that  he  is  the  bearer  of  good  tidings 
of  great  joy  which  shall  Ibe  to  all  the  people.  That  means  primarily,  to  all 
Israel,  but  broadly  to  poor  shepherds,  and  rich  townsmen,  Jew  and  Gentile. 
These  are  the  good  tidings :  there  is  born  to  you  this  day  in  the  city  of 
David,  to  you  Bethlehemites,  a  Saviour,  who  is  Christ  the  Lord.  He  is  the 
Messiah  the  anointed  Lord.  Then  the  angel  gives  them  "  the  sign "  or 
mark  by  which  they  may  know  the  child,  and  become  witnesses  for  Christ. 
Ye  shall  find  a  babe  wrapped  in  swaddling  clothes,  and  lying  in  a  manger. 
These  two  things  would  distinguish  the  babe  from  any  other  that  might  be  in 
the  town.  And  in  a  small  town  it  would  not  be  difficult  to  find  the  one  thus 
pointed  out.  For  though  Bethlehem  now  has  about  5000  inhabitants,  at  the 
birth  of  Christ  we  infer  from  history  that  it  was  a  much  smaller  place. 

13.  the  heavenly  host]  This  great  event  of  such  unspeakable  impor- 
tance to  man,  was  also  one  of  profound  interest  and  rejoicing  among  the 
angelic  host.  John  saw  angels  around  the  throne,  ten  thousand  times  ten 
thousand,  and  tiiousands  of  thousands  proclaiming  with  a  loud  voice,  the 
glory  of  the  Lamb.  Rev.  5  :  11,  12.  So  now  suddenly  with  the  angel,  per- 
haps just  above  them,  though  that  is  not  stated,  there  was  a  multitude  of  the 
heavenly  host  praising  God. 

14.  Glory  to  God]  The  angelic  host  used  human  language  in  their 
praises,  that  their  worship  might  thus  be  intelligible  and  helpful  to  the  shep- 
herds and  to  man,  not  because  it  was  the  most  familiar  to  them.  They  praise 
God  as  glorious  and  glorified  in  the  highest  heaven,  for  the  birth  of  the 


Common  Version. 


10  And  the  angel  said  unto  them,  Fear  not: 
for,  behold,  I  bring  yon  good  tidings  of  great 
joj',  wliich  shall  be  to  all  people. 

11  For  unto  you  is  born  this  day  in  the  city 
of  David  a  Saviour,  which  is  Christ  the  Lord. 

12  And  this  shall  he  a  sign  unto  you ;  Ye  shall 
find  the  babe  wrapped  in  swaddling  clothes, 
lying  in  a  manger. 

13  And  suddenly  there  was  with  the  angel  a 
multitude  of  the  heavenly  host  praising  God, 
and  saying, 

14  Glory  to  God  in  the  highest,  and  on  earth 
peace,  good  will  toward  men. 

15  And  it  came  to  pass,  as  the  angels  were 
gone  away  from  tliem  into  heaven,  the  shep- 
herds said  one  to  another,  Let  us  now  go  even 
unto  Bethlehem,  and  see  tliis  thing  which  is 
come  to  pass,  which  the  Lord  hath  made  known 
unto  UB. 


Revised  Version. 


10  were  sore  afraid.  And  the  angel  said  unto 
them,  Be  not  afraid;  for  behold,  I  bring  you 
good  tidings  of  great  joy  which  shall  be  to 

11  all  the  people  :  for  there  is  born  to  you  this 
day  in  the  city  of  David  a  Saviiiur,  who  is 

12  1  Christ  the  Lord.  And  this  is-  the  sign  unto 
you  ;  Ye  shall  find  a  babe  wrapped  in  swad- 

13  dling  clothes,  and  lying  in  a  manger.  And 
suddenly  there  was  with  the  angel  a  multi- 
tude of  the  heavenly  host  praising  God,  and 
saying, 

14  Glory  to  God  in  the  highest. 
And   on   earth  2  peace  among  3  men  in 

whom  he  is  well  pleased. 

15  And  it  came  to  pass,  when  the  angels  went 
away  from  them  into  heaven,  the  shepl>erds 
said  one  to  another.  Let  us  now  go  even 
unto  Bethlehem,  and  see  this  *  thing  that  is 
come  to  pass,  which  the  Lord  hath  made 

1  Or,  Anointed  Lord         2  Many  ancient  authorities  read  peace,  good  pleasure  among  men, 
'^Gv.  men  of  good  pleasure.  *  Or,  satjing 


Luke  2 :  16-19.] 


THE  BIRTH  OF  JESUS. 


49 


Saviour;  they  praise  him  that  on  earth  peace  and  good  will  toward  men  are 
at  hand.  So  the  Greek  received  text  reads.  There  is  another  Greek  reading 
followed  by  the  Kevised  Version,  which  though  unusual  and  awkward,  is 
favored  by  the  majority  of  the  older  MSS.  Thus  read  it  means.  Glory  to  God 
in  heaven  and  on  earth  peace  among  men  in  whom  he  is  well  pleased.  But 
even  here  the  thought  is  still  the  good  will  of  God  to  men,  and  not  as  the 
Roman  Version  has  it,  the  good  will  of  men  to  God.  If  the  revised  text 
is  to  be  followed  (but  it  is  stoutly  disputed),  then  the  thought  of  the  angelic 
host  seems  to  dwell  on  the  peace  which  is  to  come  to  the  earth  among  men 
of  good  pleasure.  The  angels  did  tiot  for  a  moment  imagine  that  any  one  of 
the  human  race  could  be  such  an  ingrate  as  not  to  accept  with  pleasure  the 
great  gift  of  salvation  through  the  only  Son  of  God.  No  wonder  this  song, 
Gloria  in  Excelsis,  has  been  so  deeply  imbedded  in  the  service  of  the  church 
and  in  the  hearts  of  her  worshippers.  There  may  be  no  golden  bells  in 
heaven  to  ring  out  their  joyful  notes  as  at  the  birth  of  an  earthly  king,  but 
there  was  a  choir  of  angels  that  filled  the  skies  with  their  sweetest  and  holiest 
music  and  songs  at  the  birth  of  the  Messiah  King,  the  Saviour  of  mankind. 

16.  they  came  with  haste]  So  it  came  to  pass  when  the  angels  went 
away  from  them  into  heaven,  the  shepherds  said  one  to  another,  "  Let  us  now 
go  even  unto  Bethlehem,  and  see  this  thing  that  is  come  to  pass,  which  the 
Lord  hath  made  known  unto  us.  And  they  came  with  haste."  Their  proposal 
"to  see  this  thing,"  literally  "the  word,"  did  not  imply  unbelief,  but  a  desire 
to  see  this  wonderful  child  for  themselves.  With  the  impulsive  zeal  of  the 
East  they  rushed  away  with  haste,  down  the  hills  and  across  the  valley  to  the 
town.  Half  an  hour  would  suffice  to  bring  them  there.  A  little  inquiry 
would  guide  them  to  the  house  where  these  strangers  might  be.  The  shep- 
herds indeed  would  know  where  to  find  the  khan  without  inquiry.  Here  they 
found  Mary,  notice  she  is  named  first,  and  Joseph,  and  also  the  babe  lying  in 
a  manger,  as  the  angel  had  said.     Seeking  the  Saviour  we  will  find  him. 

18.  all  .  .  that  heard  it  wondered]  The  shepherds  did  not  inquire  how 
this  humble  child  could  be  the  Christ.  They  began  at  once  to  proclaim  what 
the  angel  had  said  about  the  babe ;  the  angelic  song  that  followed,  and  how 
they  had  found  it  just  as  the  angel  had  said.  This  was  enough  for  the  shep- 
herds :  they  believed.  And  their  simple  testimony  made  all  who  heard  it 
marvel.  The  hearers  could  not  see  what  all  the  things  spoken  of  the  babe 
could  mean.     They  could  not  explain  it,  so  they  simply  wondered. 

19.  Mary  kept  all  these  sayings]    She  kept  putting  these  things 

together  in  her  mind :  considering  what  all  the  wonderful  events  connected 


Common  Version. 

16  And  they  came  with  haste,  and  found 
Mary  and  Joseph,  and  the  babe  lying  in  a 
manger. 

17  And  when  they  had  seen  iV,  they  made 
known  abroad  the  snying  which  was  told  them 
concerning  this  child. 

18  And  all  they  that  heard  it  wondered  at 
those  things  which  were  told  them  by  the 
shepherds. 

19  But  Mary  kept  all  these  things,  and  pon- 
dered tJtem  in  her  heurt, 

4  lOr, 


Revised  Version. 

16  known  unto  us.  And  they  came  with  haste, 
and  found  both  Mary  and  Joseph,  and  the 

17  babelyingin  the  manger.  And  when  theysaw 
it,  they  made  known  concerning  the  saying 
which  was  spoken  to  them  about  this  child. 

18  And  all  that  heard  it  wondered  at  tlie  things 
which  were  spoken  unto  them  by  the  shep- 

19  herds.     But  Mary  kejit  all   these  i  sayings, 


things 


50 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  2 :  20,  21. 


with  the  remarkable  babe  might  really  mean,  and  how  the  predictions  and 
expectations  concerning  him  would  come  to  pass.  She  must  have  spoken  of 
these  facts  and  her  feelings  later,  after  Jesus  entered  upon  his  public  work,  so 
that  the  apostles,  especially  John  with  whom  she  had  a  home  in  her  advanc- 
ing age,  became  familiar  with  them. 

20.  the  shepherds  returned]  The  shepherds  returned  to  their  duties 
with  their  flocks,  glorifying  and  praising  God  for  two  things :  1.  What  they 
had  heard.  2.  What  they  had  seen.  They  were  in  humble  station,  but  their 
public  testimony  is  the  earliest  on  record  for  Christ.  Notice  in  connection 
with  the  birth  of  Jesus :  1.  The  sacred  writer  fixes  the  event  exactly  into  the 
world's  great  history.  2.  The  decree  of  a  world  ruler  providentially  causes 
Jesus  to  be  born  in  Bethlehem,  rather  than  in  Nazareth  where  his  parents 
resided,  and  also  that  the  babe  should  be  laid  in  a  manger ;  both  exactly  ful- 
filling prophecy.  3.  Not  kings  or  great  men,  but  humble  shepherds  are 
chosen  to  be  the  first  public  witnesses  and  heralds  of  the  birth  of  the  Saviour. 
4.  Angels  are  profoundly  interested  in  the  work  of  man's  redemption.  5.  The 
shepherds  at  their  daily  and  nightly  duties  were  blessed  by  the  brightness  of 
the  divine  presence. 

Suggestive  Applications. — 1.  The  birth  of  Christ  is  the  greatest  event 
in  the  world's  history.  2.  God  can  providentially  cause  the  greatest  rulers 
unwittingly  to  fulfill  divine  prophecies.  3.  He  can  overrule  every  provi- 
dence of  our  lives  to  further  his  purpose.  4.  The  incarnation  of  the  Son  of 
God  is  a  divine  mystery :  who  shall  comprehend  it?  5.  The  glory  of  God  fills 
the  highest  heaven.  6.  Salvation  is  of  God,  not  of  man.  7.  The  believing 
soul  shall  be  satisfied  :  for  he  shall  see  Christ  as  he  is. 


The  Presentation  in  the  Temple.    2 :  21-39. 

Bethlehem  and  Jerusalem,  b.  c.  4. 
21.  his  name  was  called  Jesus]  When  God  made  his  covenant  with 
Abraham  he  commanded,  "  he  that  is  eight  days  old  shall  be  circumcised 
among  you,  every  man  child  in  your  generations,  he  that  is  born  in  the 
house,  or  bought  with  money  of  any  stranger."  Gen.  17  :  12.  As  one  who 
would  voluntarily  become  subject  to  the  law,  Jesus  must  obey  this  command. 
In  the  presence  of  ten  witnesses,  the  rite  would  be  performed  by  the  father  or 
some  other  friend  of  the  family.  It  was  also  the  custom  formally  to  name 
the  child  when  this  rite  was  performed.  So  this  babe  was  named  Jesus,  as 
the  angel  had  directed  before  his  birth.  The  Old  Testament  notes  four 
persons  who  were  named  before  their  birth,  Isaac  and  Ishmael,  Gen.  17  :  19 ; 
16 :  11,  Josiah  and  Cyrus,  1  Kgs.  13:2;  Is.  44 :  28.     The  Talmud  says  that 


Common  Version. 

20  And  the  shepherds  returned,  glorifying 
and  praising  God  for  all  the  things  that  they 
had  heard  and  seen,  as  it  was  told  unto  them. 

21  And  when  eight  days  were  accomplished 
for  the  circumcising  of  the  child,  his  name  was 
called  JESUS,  which  was  so  named  of  the  angel 
before  he  was  conceived  in  the  womb. 


Revised  Version. 

20  pondering  them  in  her  heart.  And  the 
shepherds  returned,  glorifjnng  and  praising 
God  for  all  the  things  that  they  had  heard 
and  seen,  even  as  it  was  spoken  unto  them. 

21  And  when  eight  days  were  fulfilled  for 
circumcising  him,  liis  name  was  called 
Jesus,  which  was  so  called  by  the  angel 
before  he  was  conceived  iu  the  womb. 


Luke  2  :  22-25.] 


THE  PRESENTATION  IN  THE  TEMPLE. 


51 


six  persons  have  been  called  by  tlieir  names  before  their  birth,  Isaac,  Ishmael, 
Moses,  Solomon,  Josiah  and  the  Messiah,  the  latter  is  inferred  from  Ps.  72 : 
17.     Eliezer  32. 

22.  to  present  him  to  the  Lord]  When  the  days  of  their  (mother  and 
child,  see  revised  reading)  purification  according  to  the  law  of  Moses  were 
fulfilled,  which  for  a  son  were  40  days.  Lev.  12  :  2,  4  (but  tradition  had  added 
a  day  making  it  41),  Joseph  and  Mary  brought  Jesus  to  Jerusalem  to  present 
him  to  the  Lord  in  the  temple.  Jesus  wafcmade  of  a  woman,  made  under  the 
law.  Gal.  4  :  4.  The  firstborn  male  of  every  family  of  Israel  (perhaps  not  of 
Levites)  liad  to  be  redeemed,  Num.  3 :  13,  in  commemoration  of  the  sparing 
of  Israel's  firstborn  in  Egypt,  when  those  of  the  Egyptians  were  slain.  Ex. 
12 :  2,  14,  15.  Even  if  Mary  had  been  of  the  Levites,  yet  Joseph  was  not, 
and  as  the  tribal  relations  of  children  were  counted  after  the  father,  Num.  3  ; 
15,  and  not  after  the  mother  (though  rabbinical  traditions  had  perverted  this 
law,  see  Maimom.  1.  5),  therefore,  Jesus  w^ould  require  to  be  redeemed.  This 
answers  the  erroneous  objection  of  Edersheim  (Life  of  Jesus  I.  194,  note  2.) 
to  the  Levitic  descent  of  Mary;  moreover  in  Num.  18  :  15,  it  would  seem 
that  all  firstborn  without  exception  must  be 
redeemed.  The  redemption  money  of  a  firstborn 
male  child  was  five  shekels,  equal  to  about  $2.50 
or  $3.00.  The  offering  required  of  the  mother 
was  a  lamb  if  she  were  able,  or  if  poor  a  pair  of 
turtledoves  or   two  young   pigeons.   Lev.   12 :  8. 

One   dove    was    for    a    burnt    ofiering    for    sin        .j/JS^^^S^^^S ' 
which   is  strong    evidence    against   the    Romish    ^^^SB^^^  Js^^^^^m^A  \i 
doctrine  that  the  Virgin  Mary  was  immaculate  or 
sinless. 

25.    Simeon  . .  devout,  waiting  [looking]  for  the  consolation  of 

Israel]  Who  this  Simeon  was  is  unknown.  He  surely  was  not  the  great 
son  of  Hillel,  also  called  Simeon.  His  holy  character  closely  resembled  that 
of  Zacharias,  Luke  1:6.  "  May  I  see  the  consolation  of  Israel,"  was  a  common 
Jewish  formula  in  asseveration  and  also  in  prayer,  before  the  time  of  Christ. 
And  curiously  enough  another  Simeon  is  named  in  the  Talmud  as  having 
used  it  frequently  at  that  period,  see  Ta\.  Bab.  Chag.  16 :  2.  The  "consola- 
tion "  referred  both  to  the  redemption,  and  to  the  Redeemer  of  Israel. 


THE   PIGEON. 


Common  Version. 

22  And  when  the  days  of  her  purification 
according  to  the  law  of  Moses  were  accom- 
pHshed,  they  brought  him  to  Jerusalem,  to  pre- 
sent Jam  to  the  Ijord  ; 

23  (4,s  |t  ia  written  in  the  law  of  the  Lord, 
Every  male"  that  openeth  the  womb  sliall  be 
caHed  holy  to  the  Lord ;) 

,  24  And  to  offer  a  sacrifice  according  to  that 
which  is  said  in  the  law  of  the  Lord,  A  pair  of 
turtledoves,  or  two  young  pigeons. 

25  And,  behold,  there  was  a  man  in  Jerusa- 
lem, whose  name  wds  Simeon ;  and  the  same 
man  was  just  and,  (fevout,  waiting  for  the  con- 
solation of  Israel,:  and  the  Holy  Ghost  was 
upon  him.  -^      '   ' 


Kevised  Version. 

22  And  when  the  days  of  their  purification 
according  to  tlie  law  of  Moses  were  fulfilled, 
they  brought  him  up  to  .lerusalem,  to  pre- 

23  sent  him  to  the  Lord  (as  it  is  written  in  the 
law  of  the  Lord,  Every  male  that  openeth 
the  womb  shall  be  called  holy  to  the  Lord), 

24  and  to  offer  a  sacrifice  according  to  that 
which  is  said  in  the  law  of  the  Lord,  A  pair 

25  of  turtledoves,  or  two  young  pigeons.  And 
behold,  there  was  a  man  in  Jerusalem,  whose 
name  was  Simeon  ;  and  this  man  was  right- 
eous and  devout,  looking  for  the  cousolatioQ 


62 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  2 :  26-32. 


26.  the  Lord's  Christ]  The  Lord's  anointed.  The  saintly  and  (as  is 
inferred  but  not  said)  aged  Simeon  had  been  assured  by  the  Holy  Spirit  that 
before  he  died  he  would  see  the  Messiah.  And  he  liad  come  into  the  temple 
in  (that  is,  filled  with)  the  Holy  Spirit,  rather  than  led  by  him  as  the  Com- 
mon Version  implies,  though  this  may  have  been  likewise  true.  Simeon 
waiting  thus  devoutly  in  the  temple,  met  the  parents  of  Jesus  with  the 
child,  as  they  were  ofiering  the  redemption  money,  after  the  custom  of  the 
law.  • 

28.  took  he  him  up  in  his  arms]  Simeon  "  received  him  into  his 
arras  "  is  the  revised  reading.  The  Greek  word  in  fact  contains  both  thoughts, 
for  it  includes  the  taking  and  receiving  what  is  offered.  The  parents  doubt- 
less seeing  the  deep  interest  Simeon  had  in  the  child  offered  to  let  him  take 
the  babe.  So  Simeon  devoutly  blessed  God,  for  the  fulfillment  of  his  prom- 
ise, and  then  in  a  state  of  high  spiritual  ecstasy  his  thoughts,  and  thanksgiv- 
ing took  on  a  measured  poetic  form  of  expression  in  a  song  that  has  been 
known  by  a  Latin  name  "  Nunc  Dimittis,"  from  the  first  two  Latin  words 
which  begin  it  in  the  Vulgate  Version,  as  the  song  of  Mary  is  known  as  the 
Magnificat,  and  the  prophecy  of  Zacharias  as  the  Benedictus. 

29.  lettest  thou  thy  servant  depart]  The  Greek  word  for  "  Lord  " 
here  is  an  unusual  one,  deairora,  exactly  our  word  "despot"  in  the  old  Eng- 
lish sense  of  "  master,"  one  who  has  a  "  bond  servant,"  as  the  Greek  for  ser- 
vant also  means.  Having  fulfilled  the  promise  that  I  should  see  the  Lord's 
anointed,  now  let  me  depart,  die  peacefully,  as  "a  master"  would  set  free 
his  bond  servant.  Death  to  the  aged  saint  is  a  release,  as  being  manumitted 
is  to  a  slave. 

32.  A  light .  .  to  the  Gentiles]  Simeon  recognized  in  Jesus,  the  Messiah, 
that  salvation  now  prepared  in  the  presence  of  all  peoples,  not  before 
Israel  alone  but  before  all  nations,  even  a  light  for  revelation  to,  or  unveiling 
(so  the  Greek  word  means)  of  the  Gentiles,  a  thought  found  in  Is.  52 :  10 ; 
42  :  6,  besides  being  the  glory  of  Israel.  The  Gentiles  had  been  veiled  under 
the  darkness  of  sin.  Now  Christ  the  light  had  come  to  "  unveil "  them,  to 
remove  this  veil  of  darkness  from  them,  that  they  might  see  the  light. 


Common  Version. 

26  And  it  was  revealed  unto  liim  by  the  Holy 
Glidst,  that  he  should  not  see  death,  before  be 
had  seen  the  Lord's  Christ. 

27  And  he  came  by  the  Spirit  into  the  tem- 
ple :  and  when  the  parents  brought  in  the 
child  .Tesus,  to  do  for  him  after  the  custom  of 
the  law, 

28  Then  took  he  him  up  in  his  arms,  and 
blessed  God,  and  said, 

29  Lord,  now  lettest  thou  thy  servant  depart 
in  peace,  according  to  thy  word: 

30  For  mine  eyes  have  seen  thy  salvation, 

31  AVhich  thou  hast  prepared  before  the  face 
of  all  people ; 

32  A  light  to  lighten  the  Gentiles,  and  the 
glory  of  thy  people  Israel. 


iQr.  bondservant. 


2  Gr.  Master. 


Eevised  Veksion. 

26  of  Israel  :  and  the  Holy  Spirit  was  upon 
him.  And  it  had  been  revealed  iinto  him 
by  the  Holy  Spirit,  that  he  should  not  see 
death,  before  he  liad  seen  the  Lord's  Christ. 

27  And  he  came  in  the  Spirit  into  the  temple  : 
and  when  the  parents  brought  in  the  ciiild 
Jesus,  that  they  might  do  concerning  him 

28  after  the  custom  of  the  law,  then  he  received 
him  into  his  arms,  and  blessed  God,  and 
said, 

29  Now  lettest  thou   thy  i  servant  depart,  0 

2  Lord, 
According  to  thy  word,  in  peace  ; 

30  For  mine  eyes  have  seen  thy  salvation, 

31  Which  thou  hast  prepared  before  the  face 

of  all  peoples; 

32  A  light  for  3  revelation  to  the  Gentiles 
And  tlie  glory  of  thy  people  Israel. 

3  Or,  the  unveiling  of  the  Gentiles 


Luke  2:  33-37.] 


THE  PRESENTATION  IN  THE  TEMPLE. 


53 


33.  his  father  and  his  mother  were  marvelling]    One  point  of  in- 

tere.st  in  tliis  verse  is  tliat  Joseph  is  named  as  "his  father,"  see  Revised  Ver- 
sion. Jesus  never  referred  to  Joseph  as  his  father.  The  words  of  Simeon 
deepened  the  irapres.sion  which  had  already  been  made  by  the  angelic 
messengers,  and  the  words  of  the  shepherds ;  this  led  also  to  further  blessing 
by  Simeon,  and  a  significant  warning. 

34.  . .  is  set . .  for  a  sign]  These  words  were  prophetic,  and  were  not  then 
understood  by  the  hearers.  The  "falling"  is  equivalent  to  overthrow,  as  of 
the  Phari.sees,  Sadducees,  Herodians,  and  Nazarenes  in  their  spiritual  con- 
tests with  him ;  the  "  rising "  spiritually  as  of  the  twelve  apostles  and  the 
great  company  of  the  disciples.  As  a  sign  spoken  against,  became  widely 
true  in  apostolic  days,  "as  concerning  this  sect  we  know  that  everywhere  it  is 
spoken  again.st."  Acts  28 :  22.  Even  the  name  given  to  his  followers  was 
one  of  derision,  and  Jesus  was  called  the  Nazarene.  The  attacks  would  even 
reach  the  person  and  the  soul  of  the  mother.  Some  have  thought  that  this 
implied  the  martyrdom  of  Mary,  but  tradition  and  Scripture  are  silent  on 
this  point.  It  had  a  fulfillment  sore  enough  when  Mary  beheld  her  Son 
crucified,  as  a  culmination  of  indignities  and  cruelties  which  were  heaped 
upon  him.  All  this  suffering  of  Christ  was  needful,  that  the  true  state  of  the  sin- 
ful human  heart  might  be  laid  open,  and  salvation  become  an  accomplished  fact. 

36.  Anna,  a  prophetess]  Anna  is  the  Greek  form  of  the  Hebrew 
Hannah,  meaning  "  grace."  It  is  remarkable  that  a  woman  should  be  men- 
tioned as  a  prophetess  at  this  period  when  no  prophets  are  recognized. 
Prophecy  had  been  silent  for  over  400  years.  Even  if  it  be  admitted  that 
Anna  is  called  a  " prophetess  "  only  in  the  sense  of  one  who  is  a  spiritual 
teacher,  and  not  as  one  foretelling  future  events,  this  recognition  of  a  woman 
in  this  position  at  the  beginning  of  the  New  Testament  era  is  significant.  She 
is  named  as  a  daughter  of  Phanuel,  as  if  he  were  a  well-known  person.  Miriam, 
Deborah,  and  Huldah  are  in  like  manner  named  in  the  Old  Testament  as  ex- 
ercising the  prophetic  gift.  Again,  that  Anna  was  not  of  Judah,  but  of  Asher 
is  remarkable.  That  tribe  was  carried  captive,  and  no  mention  is  made  of 
any  one  in  it  that  returned.  But  this  shows  that  not  all  of  its  members  per- 
ished ;  a  remnant  survived. 

37.  a  widow  . .  fourscore  and  four]     Anna  had  been   married  seven 


Common  Version. 

33  And  Joseph  and  his  mother  marvelled  at 
those  tilings  which  were  spoken  of  him. 

34  And  Simeon  blessed  them,  and  said  unto 
Mary  his  mother,  Beliold,  this  child  is  set  for 
the  fall  and  rising  again  of  many  in  Israel ;  and 
ft)r  a  sign  which  shall  be  spoken  against ; 

35  (Yea,  a  sword  sliall  pierce  through  thy 
own  soul  also;)  that  the  thoughts  of  many 
hearts  may  be  revealed. 

36  And  there  was  one  Anna,  a  prophetess,  the 
daughter  of  Phanuel,  of  the  tribe  of  Aser :  she 
was  of  a  great  age,  and  had  lived  with  a  hus- 
band seven  years  from  her  virginity ; 

37  And  she  was  a  widow  of  about  fourscore 
and  four  years,  which  departed  not  from  the 
temple,  but  served  God  with  fastings  and  pray- 
ers night  aud  day. 

1  Gr.  advanced 


Kevised  Version. 

33  And  his  father  and  his  mother  were  mar- 
velling at  the  things  which  were    spoken 

34  concerning  liim  ;  and  Simeon  blessed  them, 
and  said  unto  Mary  his  mother.  Behold, 
this  child  is  set  for  the  falling  and  the  rising 
of  many  in  Israel ;  and  for  a  sign  which  is 

35  spoken  against ;  yea  and  a  sword  shall  pierce 
through  thine  own  soul :  that  thoughts  out 

36  of  many  hearts  may  be  revealed.  And  there 
was  one  Anna,  a  prophetess,  the  daughter 
of  Phanuel,  of  the  tribe  of  Asher  (she  was 
lof  a  great  age,  having  lived  with  a  hus- 

37  band  seven  years  from  her  virginity,  and 
she  had  been  a  widow  even  unto  fourscore 
and  four  years),  who  departed  not  from  the 
temple,  worshipping  with  fastings  and  sup- 

in  many  days. 


54 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  2: 


39. 


years,  and  at  the  death  of  her  husband,  lived  a  holy  life  in  the  temple  courts. 
There  are  varied  readings  and  renderings  in  respect  to  Anna's  age.  The 
English  revisers  read  ''  she  had  been  a  widow  even  for  fourscore  and  four 
years ; "  if  this  be  the  true  reading,  then  Anna  must  have  been  from  105  to 
110  years  of  age.  For,  if  she  was  married  at  sixteen  and  lived  seven  years 
with  a  husband,  and  eighty-four  years  as  a  widow,  she  would  be  107.  The 
"  great  age  "  of  v.  36  in  our  versions  would  seem  to  favor  this  view,  but  the 
Greek  literally  is  *'  advanced  in  many  days  "  which  is  not  so  strong  as  "  of 
great  age."  The  Common  Version  and  the  American  revisers'  reading  mean 
that  Anna  was  eighty-four  years  of  age;  "she  had  been  a  widow  even  unto 
fourscore  and  four  years,"  and  this  is  the  most  satisfactory  meaning.  She 
lived  in  some  of  the  many  chambers  about  the  temple,  for  its  courts  at  this 
period  were  occupied  by  traders  and  money  changers  whom  our  Lord  drove 
out.  She  "served  God  with  fastings  and  prayers"  or,  she  was  "worshipping 
with  fastings  and  supplications  night  and  day,"  as  the  Revised  Version  reads. 
The  "holy  men"  and  "holy  women"  common  in  the  East  are  in  many  cases 
imitations,  or  counterfeits  of  the  truly  godly.  There  is  a  large  class,  the  der- 
vishes that  spend  their  lives  in  this  way  ;  and  live  by  begging. 

38.  spake  of  llilll]  From  this  it  would  appear  that  Anna  was  one  who 
taught  and  exhorted,  rather  than  foretold  future  events.  She  spake  of  the 
Lord,  "  to  all  them  that  were  looking  for  the  redemption  of  Jerusalem,"  see 
Revised  Version.  Simeon  was  waiting  for  the  consolation  of  Israel ;  others 
"  were  looking  for  the  redemption  of  Jerusalem."  But  the  two  expected  the 
same  great  event :  Jerusalem  being  the  place  where  it  was  expected  that  the 
"consolation"  and  "redemption"  would  begin. 

39.  returned  into  Galilee]  The  presentation  in  the  temple  was  followed 
by  the  visit  of  the  wise  men  to  Jesus  at  Bethlehem,  the  flight  into  Egypt,  the 
massacre  of  the  babes  by  Herod,  and  the  return  from  Egypt  to  Galilee. 
These  events  appear  to  have  been  crowded  together,  but  are  noted  by  Matthew, 
though  omitted  by  Luke.  Omissions  are  not  contradictions.  Nor  can  it  be 
proved  from  these  omissions  that  Luke  had  or  that  he  had  not  Matthew's  and 
Mark's  Gospels  before  him,  when  he  wrote. 

In  review  of  the  great  facts  in  this  section  notice :  1.  Jesus  as  an  infant  was 
subject  to  Jewish  law  and  obeyed  it.  2.  He  was  named  by  special  command 
from  God.  3.  His  mother's  offerings  imply  that  she  was  poor.  4.  There  is 
a  devout  and  believing  Simeon  in  a  temple  when  the  priests  are  skeptical 
Sadducees.  5.  Early  in  gospel  history  a  woman  is  mentioned  as  a  prophetess 
or  teacher  in  the  temple. 

Suggestive  Applications. — 1.  The  Christian  is  subject  to  law.  2.  Jesus 
fulfilled  the  law  for  us.     3.  The  Lord  knows  how  to  pity  the  poor,  for  he  was 


Common  Version. 

38  And  she  coming  in  that  instant  gave 
thanks  likewise  unto  the  Lord,  and  spake  of 
him  to  all  them  that  looked  for  redemption  in 
Jerusalem. 

39  And  when  they  had  performed  all  things 
according  to  the  law  of  the  Lord,  they  re- 
turned into  Galilee,  to  their  owa  city  Naza- 
reth. 


Revised  Version. 

38  plications  night  and  daj'.  And  coming  up 
at  that  very  hour  she  gave  thanks  unto  God, 
and  spake  of  him  to  all  them  that  were 
looking  for  the  redemption  of  Jerusalem. 

39  And  when  they  had  accomplished  all  things 
that  were  according  to  the  law  of  the  Lord, 
they  returned  into  Galilee,  to  their  own  city 
Nazareth. 


Luke  2:  40,  41.]     JESUS   WITH   THE  DOCTORS  IN  THE  TEMPLE.  55 

a  child  in  the  house  of  a  poor  man.  4.  Each  believer  is  to  be  just  and  devout 
before  God,  even  if  others  are  heedless.  5.  God  blesses  those  who  are  faith- 
ful, even  as  he  blessed  Simeon.  6.  The  Holy  Spirit  filled  the  souls  of  the 
godly  before  the  day  of  Pentecost.  7.  Women  have  a  work  to  do  in  teaching 
and  testifying  for  Christ. 

Jesus  with  the  Doctors  in  the  Temple.    2  :  40-52. 

Nazareth  and  Jerusalem,  b.c.  4  to  a.d.  9. 

Into  these  13  verses  are  condensed  all  the  authentic  facts  we  have  concern- 
ing the  life  of  Jesus  from  the  return  to  Nazareth  to  his  entrance  upon  his 
ministry.  With  this  exception  there  are  29  years  of  the  life  of  the  Son  of 
God  about  which  the  Bible  is  profoundly  silent.  And  this  silence  is  strong 
proof  of  its  accuracy  and  divine  authority.  There  is  no  pas.sage  like  this  in 
the  Bible,  none  more  full  of  interest  and  instruction  to  youth. 

40.  the  child  grew,  and  waxed  strong]  Four  things  of  great  impor- 
tance are  stated  about  the  childhood  of  Jesus.  He  had  a  human  body, 
so  he  grew  ;  he  increased  in  stature  and  physical  power.  He  "  waxed  strong," 
he  developed  in  physical  strength,  for  the  words  "  in  spirit"  are  omitted  in 
many  MSS.  and  in  the  Kevised  Version ;  and  the  phrase  must  therefore  apply 
to  his  whole  nature,  body,  and  mind,  that  became  strong. 

filled  with  wisdom]  or  literally  "  becoming  full  of  wisdom  ; "  an  ex- 
pression which  is  clear  and  broad  enough  to  cover  all  the  teaching  Jesus 
would  receive  at  home,  and  in  the  synagogue  school  of  his  day,  as  well  as  a 
special  fullness  of  wisdom  flowing  from  his  divine  nature.  In  his  earliest 
years  he  would  be  taught  like  other  Jewish  children  of  his  day,  by  the  mother 
and  later  also  by  the  father  until  four  or  five  years  of  age.  At  five  a  Jewish 
boy  of  that  time  would  be  sent  to  the  synagogue  school  to  read  the  Scriptures 
(Old  Testament),  beginning  with  Leviticus.  He  already  had  learned  the 
Torah,  "  commandments,"  at  home.  The  Scriptures  would  continue  to  be 
almost  his  only  study  until  he  was  ten  years  of  age.  Leviticus,  the  entire 
Pentateuch,  the  Prophets  and  finally  the  Hagiographa,  would  be  mastered, 
and  large  portions  lodged  in  the  memory.  From  ten  to  fifteen  he  would 
study  the  traditional  law,  then  chiefly  taught  orally,  but  at  a  later  period 
written  out  in  the  Talmud.  The  "grace"  or  favor  of  God  was  upon  him,  he 
was  "  full  of  grace  and  truth,"  is  John's  expression  of  the  same  fact.  John 
1 :  14.  There  is  nothing  here  of  the  extravagant  legends,  silly,  boastful  mira- 
cles and  strange  inventions  which  crowd  the  pages  of  the  apocryphal  gospels. 
The  reader  is  conscious  of  power  in  the  "  silences  "  of  Scripture. 

41,  went  .  .  every  year]  They  went  up  to  Jerusalem  and  down  from 
Jerusalem.     That  city  is  upon  a  high  ridge,  2500  feet  above  the  Mediterranean 


Common  Version. 

40  And  the  child  grew,  and  waxed  strong  in 
spirit,  filled  with  wisdom;  and  the  grace  of 
God  was  upon  him. 

41  Now  his  parents  went  to  Jerusalem  every 
year  at  the  feast  of  the  passover. 


Revised  Version. 

40  And  the  child  grew,  and  waxed  strong, 
*  filled  with  wisdom :  and  the  grace  of  God 
was  upon  him. 

41  And  his  parents  went  every  year  to  Jeru- 


1  Gr.  becoming  full  of  wisdom. 


56  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  2  :  42, 43. 

Sea ;  and  to  reach  it  from  any  town  of  Palestine  one  must  go  up.  The  law  in 
Deut.  16 :  1-16  required  all  the  males  to  appear  before  the  Lord  three  times 
in  a  year.  This  law  was  given  while  the  tabernacle  in  the  wilderness  was  the 
place  of  the  presence  of  the  Lord.  The  father  of  Samuel  went  up  to  the 
"  yearly  sacrifice "  as  the  parents  of  Jesus  did.  1  Sam.  1  :  21.  This 
implies  that  the  custom  of  going  three  times  a  year  was  not  kept  up.  The  law 
did  not  require  women  to  attend,  but  Hillel  had  recommended  that  women 
also  should  come.  Mary  went  with  Joseph  from  a  personal  desire  to  attend, 
no  doubt,  as  well  as  from  custom.  The  feast  of  the  pas.-;over  was  the  great 
feast,  Ex.  23 :  15-17,  and  took  place  in  the  early  spring,  about  Easter  time 
in  our  month  of  April. 

42.  When  he  was  twelve  years  old]  This  passover  that  Jesus  attended 
would  be  in  the  spring  following  the  fall  or  winter  when  he  became  twelve 
years  of  age ;  hence  it  would  be  some  time  in  April,  about  a.d,  9.  When  a 
Jewish  youth  had  passed  the  age  of  twelve  lie  was  required  to  attend  the 
passover  feast.  The  Mishnah  and  Maimonides  are  not  quite  clear  as  to  the 
precise  time  that  the  youth  formally  became  a  son  of  the  law,  though  it  is 
usually  held  to  be  when  he  has  become  13  years,  or  13  years  and  one  day  old. 
Others  imply  that  in  his  twelfth  year  he  became  a  son  of  the  law,  and  began 
to  wear  the  phylactery  at  thirteen.  The  legal  time  may  have  been  antici- 
pated a  year  or  so  in  practice,  as  Edersheim  supposes,  but  it  is  fair  to  infer  that 
after  entering  the  thirteenth  year  the  youth  was  required  to  attend  the  pass- 
over,  and  with  this  law  Jesus  complied,  going  up  with  his  parents,  yet  as 
personally  responsible  before  the  law.  This  is  important  to  bear  in  mind  in 
interpreting  his  action  in  remaining  behind  in  the  temple.  This  early 
maturity  of  children  is  characteristic  of  the  East.  A  Syrian  youth  of  twelve 
is  more  mature  than  one  of  that  age  in  America  or  England.  Boys  of  fifteen 
and  younger  marry  in  the  East,  while  girls  seldom  wait  beyond  that  age  for 
marriage. 

43.  fulfilled  the  days]  The  feast  of  unleavened  bread  lasted  seven 
days.  This  and  the  passover  were  observed  at  the  same  time.  The  passover 
was  on  the  14th  day  of  the  first  month  (Nisan),  and  on  the  15th  the  seven 
days'  feast  of  unleavened  bread  began,  so  the  whole  service  would  require 
eight  days.  Ex.  12  :  15-18  ;  Deut.  16  : 1-8.  To  make  this  journey  from 
Nazareth  to  Jerusalem  would  require  about  four  days.  The  city  would  be 
crowded  :  Josephus  says  the  passover  was  attended  by  three  millions  of  pil- 
grims at  this  period.  We  of  the  Western  world  have  little  conception  of  the 
vast  crowds  that  make  religious  pilgrimages  in  the  East.  There  is  a  Moslem 
shrine  at  Tanta  in  Egypt  which  is  said  to  be  visited  by  a  million  of  pious 
pilgrims  in  one  year.     Mecca  swarms  with  pilgrims  at  certain  seasons  of  the 

Common  Version.  Revised  Version. 

42  And  when  he  was  twelve  years  old,  thej'    42  salem  at  the  feast  of  the  passover.     And 


went  up  to  Jerusalem  after  the  custom  of  the 
feast. 

43  And  when  they  had  fulfilled  the  days,  ns 
they  returned,  the  child  .Jesus  tariied  behind 
in  Jerusalem ;  and  Joseph  and  his  mother 
knew  not  of  it. 


43  when  he  was  twelve  years  old,  they  went 
up  after  the  custom  of  the  feast;  and  when 
they  had  fulfilled  the  days,  as  they  were  re- 
turning, the  boy  Jesus  tarried  behind  in 
Jerusalem;  and  his  parents  knew  it  not; 


LxTKE  2  :  44-46,]       JESUS  WITH  THE  DOCTORS  IN  THE  TEMPLE. 


year.  This  form  of  worship  is  characteristic  of  the  East.  These  instances 
may  ilhistrate  the  annual  gatherings  at  Jerusalem  in  the  time  of  Christ. 

J6S11S  tarried  behind]  Being  now  recognized  as  a  '"'son  of  the  law," 
his  parents  no  longer  legally  responsible  for  his  conduct,  when  the  returning 
caravan  of  pilgrims  started  north,  Jesus  remained  behind  in  Jerusalem.  In 
the  crowd,  his  parents  did  not  know  it.  It  would  be  difficult  in  this  throng 
to  find  him,  and  no  longer  a  child  to  be  closely  guarded,  it  was  assumed  that 
he  was  in  the  company  somewhere,  looking  out  for  himself,  as  we  would  say. 

44.  went  a  day's  journey]  A  day's  journey  in  the  East  is  about  20 
miles.  The  first  stopping-place  going  north,  according  to  tradition,  was 
Beeroih-el-Bireh,  but  this  is  less  than  10  miles  out  and  scarcely  a  day's  jour- 
ney. Wherever  the  halt  for  the  night  was  made,  it  was  only  then  that 
an  opportunity  was  given  to  search  for  Jesus.  The  cavalcade  on  the  road 
would  go  in  single  file,  as  now  in  Eastern  travelling,  and  the  paths  are  too 
narrow  for  riding  along  the  line.  The  youth  was  not  found  among  any  of  the 
relatives  or  acquaintances  of  the  family  at  the  night  halt,  and  the  sorrowful 
parents  turned  back  to  Jerusalem  seeking  the  lost  youth. 

46,    after  three  days  they  found  him]    The  three  days  are  to  be 

counted  from  the  time  of  their  leaving  Jerusalem ;  surely  it  is  not  meant 
three  days  of  searching  in  Jerusalem.  The  journey  out  would  be  one  day, 
the  return  another,  and  the  third  day  they  found  him.  This  is  the  usual 
Eastern  mode  of  counting  time.  He  was  in  the  precincts  of  the  temple, 
where  the  great  Jewish  teachers  met  and  conversed  or  lectured  upon  questions 
relating  to  Jewish  law,  customs,  and  observances.  These  conferences  were 
free  to  any  intelligent  Jewish  youth.  Who  these  "doctors"  or  teachers  were 
we  do  not  certainly  know.  But  about  this  period  the  great  Hillel  and  his 
noted  opponent,  Shammai,  were  in  Jerusalem ;  and  Simeon,  a  famous  son  of 
Hillel,  Eabbi  Jochanan,  and  Jonathan  ben  Uzziel,  the  compilers  of  the 
Chaldean  Targum  on  the  sacred  books,  flourished ;  and  the  youthful  Gama- 
liel, afterward  teacher  of  the  apostle  Paul,  and  Nicodemus,  and  Joseph  of 
Arimathea,  with  others  noted  for  their  Jewish  learning,  were  rising  teachers 
of  this  period.  Jesus  was  "  sitting  "  in  the  midst  or  at  the  feet  of  the  temple 
teachers,  as  pupils  were  wont  to  do  in  the  synagogue  schools  of  the  period. 
He  was  hearing  them  and  asking  them  questions,  a  thing  not  only  allowed, 
but  desired  by  the  teachers  in  all  Jewish  schools  of  the  day.  Jesus  had  at- 
tended the  synagogue  school  at  Nazareth,  as  Jewish  youth  were  compelled  to 
do,  and  we  may  believe  had  gained  much  knowledge  and  a  maturity  of 
thought  which  fitted  him  to  be  a  good  listener  to  the  temple  teachers  and  an 


Common  Version. 

44  But  they,  supposing  him  to  have  been  in 
the  company,  went  a  day's  journey ;  and  they 
sousrht  him  among  their  kinsfolk  and  ac- 
quaintance. 

45  And  when  they  found  him  not,  they 
turned  back  again  to  Jerusalem,  seeking  him. 

46  And  it  came  to  pass,  that  after  three 
days  they  found  liim  in  the  temple,  sitting  in 
the  midst  of  tlie  doctors,  both  hearing  them, 
and  asking  them  questions. 


Eevised  Version. 

44  but  supposing  him  to  be  in  the  company, 
they  went  a  day's  journey  ;  and  they  sought 
for  him  among  their  kinsfolk  and  acquaint- 

45  ance:  and  when  they  found  him  not,  they 
returned  to  Jerusalem,  seeking   for    him. 

46  And  it  came  to  pass,  after  three  days  tliey 
found  him  in  the  temple,  sitting  in  the 
midst  of  the  i  doctors,  both  hearing  them, 


^Or,  teachers 


5g  A   COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [Luke  2 :  47-49. 

acute  questioner  also.  These  great  men  would  be  deeply  interested  in  one  so 
apt  as  a  scholar,  and  so  acute  in  learning.  There  is  no  intimation  of  for- 
wardness or  of  an  exhibition  of  superior  wisdom  on  the  part  of  Jesus,  but  a 
natural,  respectful,  thoughtful  attitude  following  the  customary  rules  of  the 
schools  of  that  day,  whether  in  the  synagogue  or  in  the  temple. 

41.    at  his  understanding  and  his  answers]    The  usual  mode  of 

teaching  was  for  the  teacher  to  propose  questions  and  the  pupils  or  hearers  to 
answer.  Sometimes  all  the  listeners  were  given  an  opportunity  to  answer,  and 
then  the  teacher  pointed  out  the  best  answer  and  explained  why  he  thought  it 
the  best.  What  the  answers  or  questions  were  at  this  time  between  the 
teachers  and  Jesus  we  do  not  know.  The  amazement  of  the  men  of  learning 
in  the  temple  over  his  discernment  and  wisdom  shows  that  his  answers  were 
exceptionally  wise.  They  could  not  be  so  amazed  at  the  mere  ability  to  re- 
peat from  memory  large  portions  of  the  law :  this  was  a  common  attainment 
in  a  bright  Jewish  youth.  Josephus  somewhat  pompously  says  of  himself 
that  when  he  became  a  "son  of  the  law"  he  had  such  a  knowledge  of  it  that 
the  chief  priests  and  principal  men  used  to  consult  him  on  the  interpretation 
of  difficult  questions  in  their  sacred  law.  Philo,  a  contemporary  of  Christ, 
also  speaks  of  the  reverence  the  Jews  had  for  their  law  and  the  diligence 
with  which  they  taught  it  to  all  their  children  from  their  earliest  infancy. 
So  Timothy  was  thorouglily  instructed  in  the  Scriptures,     2  Tim.  3  :  15. 

48.  Son,  why]  When  his  parents  found  him  in  the  temple  they,  too, 
were  amazed,  and  his  mother,  speaking  with  the  natural  feelings  of  a  mother's 
heart,  said  familiarly:  Child,  why  hast  thou  done  this  to  us?  Behold  thy 
father  and  1,  being  intensely  distressed,  have  been  seeking  you.  The 
Greek  word  for  "sorrowful"  is  a  strong  one;  "with  aching  hearts"  might 
be  an  English  equivalent. 

49.  How  is  it  that  ye  sought  me  ?]  The  emphasis  is  on  sought,  as  the 
next  clause  shows.  You  need  not  have  sought  for  me.  Did  you  not  know 
that  I  must  (as  a  necessity  of  my  nature)  be  concerned  in  the  things  of  my 
Father?  In  the  Greek  the  expression  is  elliptical :  the  noun  for  "business" 
or  "  house "  not  being  expressed.  Hence  the  phrase  takes  on  the  broadest 
signification:  "the  things"  of  my  Father.  This  would  include  the  house, 
and  the  business  or  affairs  of  the  Father.  This  explains  the  variation  in  the 
renderings.  The  Common  Version  reads  "  business,"  the  Kevised  reads 
"  house,"  while  in  the  margin  "  business  "  is  inserted  and  also  the  broader  mean- 
ing, "  things"  of  the  Greek.  It  is  better  to  take  it  in  the  broadest  sense,  and 
as  all  the  Father's  "  things "  centered  at  his  house,  the  temple;  his  parents 


Common  Version. 

47  And  all  that  heard  him  were  astonished 
at  his  understanding  and  answers. 

48  And  when  they  saw  him,  they  were 
amazed :  and  his  mother  said  unto  him,  Son, 
why  hast  thou  thus  dealt  with  us?  behold,  thy 
father  and  I  have  sought  thee  sorrowing. 

49  And  he  said  unto  them.  How  is  it  that  ye 
sought  me?  wist  ye  not  that  I  must  be  about 
my  Father's  business? 


Revised  Version. 

47  and  asking  them  questions:  and  all  that 
heard    him   were    amazed    at    his    under- 

48  standing  and  his  answers.  And  when  they 
saw  him,  they  were  astonished  :  and  liis 
mother  said  unto  him.  i  Son,  wliy  h:<st  thou 
thus  dealt  with  »is?  behold,  thy  father  and 

49  I  sought  thee  sorrowing.  And  he  said  unto 
them,  How  is  it  that  ye  sought  me?  knew 
ye  not  that  I  must  be  2  in   my   Father's 


Gr.  Child.         2  Or,  about  my  Father's  business    Gr.  in  the  things  of  my  Father. 


Luke  2  :  50-52.]        JESUS  WITH  THE  DOCTORS  IN  THE  TEMPLE. 


59 


ought  not  to  have  been  surprised  to  find  Jesus  there,  or  to  have  expected  to 
find  him  elsewhere. 

50.  they  understood  not  the  saying]  The  words  he  spake  were  sim- 
ple enough,  they  knew  them,  but  how  were  they  applicable  to  the  youthful 
Jesus  ;  this  they  did  not  understand.  As  already  seen  there  was  not  so  much 
an  ambiguity  as  an  indefiniteness  growing  out  of  its  broad  appjication,  and 
this  would  be  an  added  cause  of  their  inability  to  understand  the  saying.  But 
there  was  no  disrespectful,  or  disobedient  spirit  in  the  reply.  This  is  certain 
from  his  subsequent  course  in  returning  to  Nazareth,  and  "  was  subject  unto 
them." 

51.  with  them  .  .  to  Nazareth]  Jesus  disappears  from  sacred  history 
again  for  nearly  eighteen  years.  All  we  know  of  those  long  years  in  the  humble 
home  at  Nazareth,  is  that  he  voluntarily  continued  subject  to  his  parents. 
What  the  sorrows  and  joys  of  that  home  were  we  can  only  conjecture.  It  is 
generally  supposed  that  Joseph  died  soon  after  this  event.  Justin  the  Mar- 
tyr, who  lived  in  the  first  century  after  Christ,  reports  a  tradition  that  Jesus 
worked  at  the  carpenter's  trade,  and  made  yokes  and  plows.  His  townsmen 
speak  of  him  as  "  the  carpenter's  son,"  and  "  the  carpenter."  Matt.  13  :  55  ; 
Mark  6 : 3. 

his  mother  liept  all  these  sayings]  The  great  prominence  given  to 
the  mother  as  mover,  and  speaker  in  these  and  other  events  in  the  early  life 
of  Jesus,  is  in  opposition  to  the  Oriental  idea  that  the  father  is  the  absolute 
head,  and  guide  in  the  family  and  over  the  children.  That  the  sacred  writers 
record  the  forwardness  and  leadership  of  the  mother  in  the  face  of  this  well- 
known  custom  of  the  East,  is  an  undesigned  evidence  in  confirmation  of  the 
truthfulness  and  genuine  character  of  their  report. 

52.  in  wisdom  and  stature,  and  in  favour]    Aside  from  his  obedience 

to  his  parents,  this  verse  contains  all  the  authentic  knowledge  we  have  of  the 
life  of  the  Son  of  God  on  earth  for  about  eighteen  years.  It  is  a  repetition  in 
almost  the  same  language,  of  the  record  made  of  his  life  before  he  became 
twelve  years  of  age,  v.  40.  Again  he  advances  in  wisdom,  and  riliKia^  a  word 
used  by  the  Greeks  to  express  both  "  age  "  and  "  stature,"  hence  the  rendering 
of  it  by  "stature"  in  the  text  of  our  versions,  and  by  "age"  in  the  margins. 
Jesus  in  his  divine  nature  could  not  be  said  to  increase  "  in  wisdom,"  for  God  is 
infinitely  wise.  The  Gospels  do  not  profess  to  give  a  history  of  the  divine 
nature,  except  as  it  may  be  involved  in  his  human  nature.  There  can  be  no 
history  of  God,  with  whom  all  things  and  all  time  are  eternally  present.  The 
history  is  that  of  Jesus  in  the  flesh,  his  human  nature.  In  that  he  advanced 
in  wisdom,  in  age,  in  stature,  and  in  favor  with  God  and  men. 


Common  Version. 

50  And  they  understood  not  the  saying  which 
he  spake  unto  them. 

51  And  he  went  down  with  them,  and  came 
to  Nazareth,  and  was  subject  unto  them  :  but 
his  mother  kept  all  these  sajings  in  her  heart. 

52  And  Jesus  increased  in  wisdom  and  stat- 
ure, and  in  favour  with  God  and  man. 


1  Or,  things  2  Or,  age 


Revised  Version. 

.^0  house  ?     And  they  understood  not  the  say- 

51  ing  which  he  spake  unto  tliem.  And  lie 
went  down  with  them,  and  came  to  Naza- 
reth ;  and  he  was  subject  unto  them:  and 
his  mother  kept  all  these  i  sayings  in  her 
heart. 

52  And  Jesus  advanced  in  wisdom  and 
^stature,  and  in  3 favour  with  God  and  men. 


'Or,  grace 


60 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[Luke  3:1. 


Suggestive  Applications. — 1.  Children  should  grow,  become  strong,  and 
seek  grace  from  God.  2.  The  spiritual  feasts  and  fasts  connected  with  the 
worship  of  God  should  be  faithfully  observed  by  parents  and  children.  3. 
The  Christian  child  will  love  the  house  of  God.  4.  He  will  earnestly  seek 
instruction  of  ministers  and  teachers.  5.  He  will  be  cheerfully  submissive 
and  obedient  to  his  parents.  6.  Youthful  Christians  will  seek  to  advance  in 
the  highest  wisdom.    7.  They  will  grow  in  favor  with  God  and  good  men. 


John's  Ministry.    Luke  3:1-14.    Compare  Matt.  3:1-10;  Mark  1 : 1-6. 

JUDiEA,  A.D.  26,  27. 

1,  Now  ill]  Luke  records  the  matters  of  gospel  history  "  in  order."  He 
fully  and  carefully  marks  the  time  when  Jesus  began  his  public  work.  The 
baptism  by  John  was  the  introduction  to  that  work.  Luke  sets  this  great 
event  of  the  gospel  in  its  proper  place  in  the  world's  history  by  a  sixfold 
specification  of  the  civil  and  priestly  rulers  of  that  period.  While  Matthew 
says  that  the  birth  of  Jesus  was  "  in  the  days  of  Herod  the  king,"  Matt.  2 : 1, 
and  Mark  speaks  of  the  preaching  of  John  as  "  in  those  days,"  Mark  1 : 9, 
Luke  fixes  the  time  by  naming  the  Csesar  that  was  reigning,  the  year  of  his 
reign,  the  ruler  of  Judaea,  and  three  tetrarchs  then  ruling  in  regions  joining 
Judsea,  and  also  the  high  priests  in  ofiice  at  this  period. 

fifteenth  year . .  of  Tiberius]  Tiberius  was  the  step-son  and  successor  of 
Augustus  Csesar.     He  was  co- ruler  or  co-emperor  of  the  Roman  Empire'for  two 

years,  then  sole  ruler  from  Aug.  19,  767 
A.  u.  c.  or  A.D.  14.  The  "  fifteenth  year  " 
from  the  beginning  of  his  co-rule  with 
Augustus  (764-765  a.tj.c.)  would  be 
779  or  780  a.u.c.  (or  a.d.  26).  As 
Jesus  was  born  about  four  years  before 
the  beginning  of  our  Common  Era,  that 
is,  749  or  750  a.  u.  c.  (b.c.  5, 4),  he  would 
be  30  years  of  age  in  a.d.  26.  See  Ijuke 
3  :  23.  Tiberius  was  born  B.C.  42,  was  a 
successful  soldier,  winning  the  love  of 
his  army,  and  honors  from  the  people. 
He  was  talented,  but  ambitious,  licen- 
tious, cruel,  abused  his  wife  and  mother, 
poisoned  his  nephews,  set  spies  to  watch 
noble  families,  became  infamous  in  crime,  and  after  a  swoon  was  smothered 
by  his  attendants  in  a.d.  37,  aged  79. 

Pontius  Pilate]  Pilate  was  the  sixth  Roman  procurator  or  "governor" 
of  Judaea  and  held  the  office  for  ten  years  :  a.d.  26-36.     He  outraged  Jewish 


TIBERIUS  CiESAB. 


Common  Version. 

Chap,  hi.— now  in  the  fifteenth  year  of 
the  reign  of  Tiberius  Cesar,  Pontius 
Pilate  being  governor  of  Judea,  and  Herod  be- 
ing tetrarch  of  Galilee,  and  his  brother  Philip 
tetrarch  of  Iturea  and  of  the  region  of  Tra- 
chonitis,  and  Lysaniaa  the  tetrarch  of  Abilene, 


Revised  Version. 

3  Now  in  the  fifteenth  year  of  the  reign  of 
Tiberius  Caesar,  Pontius  Pilate  being  gover- 
nor of  Judwa,  and  Herod  being  tetraich  of 
Galilee,  and  his  brother  Philip  tetrarch  of 
the  region  of  Ituraea  and  Trachouitis,  and 


Luke  3:2.] 


JOHN'S   MINISTRY. 


61 


feelings  by  removing  the  army  headquarters  to  Jerusalem  and  placing  martial 
standards  with  the  image  of  the  emperor  in  the  Holy  City,  by  taking  money 
from  the  temple  treasury  to  build  an  aqueduct,  and  by  killing  Galileans  while 
they  were  offering  sacrifices.  Later  he  yielded  somewhat  to  Jewish  wishes, 
notably  in  condemning  Christ  to  be  crucified.  Pilate  was  deposed  and 
banished  to  Gaul  a.d.  37. 

Herod]  This  was  Herod  Antipas,  son  of  Herod  the  Great,  and  tetrarch  of 
Galilee  and  Persea,  B.C.  4  to  a.d.  39.  He  was  crafty,  deceitful,  and  unprin- 
cipled;  married  a  daughter  of  Aretas,  an  Arabian  king;  sent  her  away,  and 
took  Herodias  his  brother  Philip's  wife.  John  reproved  him  for  this  sin,  but 
Herod  cast  John  into  prison,  and  killed  him.  A  "tetrarch"  literally  means 
"ruler  of  a  fourth  part"  of  a  country. 

Philip]  This  Philip  was  half  brother  to  the  Philip  whose  wife  Herod 
Antipas  had  taken.  He  ruled  as  tetrarch  over  Batanaea  (Bashan),  Trachoni- 
tis  and  Auranitis  (Hauran) ;  built  Csesarea  Philippi  on  the  site  of  Paneas; 
enlarged  Betlisaida  east  of  the  Jordan  and  called  it  Bethsaida  Julias  and  died 
there  A.D.  34.  Tturaea  is  named  after  Jetur  ( Yetur)  a  son  of  Ishmael,  Gen.  25  : 
15.  It  was  a  region  of  basaltic  rock  lying  between  Hermon  and  Damascus : 
its  modern  name  is  Jedur.  Trachonitis  is  the  Argob  of  Deut.  3  :  14,  and  the 
modern  Lejah. 

Lysanias]  There  were  two  or  more  rulers  of  this  name  in  that  region. 
Josephus  mentions  one,  who  was  put  to  death  about  60  years  before  this 
period.  An  inscription  with  Lysanias  as  tetrarch  was  found  in  the  region  by 
Pococke.  The  first  Lysanias  had  a  "  kingdom  "  of  Chalcis,  not  a  tetrarchy. 
The  inscription  refers  to  a  later  one,  and  probably  this  Lysanias  of  Luke. 
Abilene  lay  to  the  east  of  Hermon  and  was  watered  by  the  Barada,  a  river  of 
Damascus. 

2.  Annas  and  Caiaplias]  Annas  was  appointed  high  priest  by  Quiri- 
nius  (Cyrenius)  about  a.d.  7.  He  was  removed  r.bout  a.d.  14,  by  Gratus  who 
made  Ishmael,  then  Eleazer  a  son  of  Annas,  and  next  Simon,  and  lastly  in 
A.D.  25,  Joseph  Caiaphas,  a  son-in-law  of  Annas,  actual  high  priest.  The 
Mosaic  law  gave  no  authority  for  making  and  unmaking  a  high  priest  in  this 
way.  The  true  Jew  regarded  the  ofl&ce  as  hereditary  for  life,  except  in 
case  of  some  physical  defect,  as  blindness.  Lev.  21  :  17-21,  or  in  case  of  mis- 
demeanor. Annas  and  five  of  his  sons,  and  a  son-in-law  held  this  sacred 
oflice ;  Jonathan  a  son  of  Annas  succeeded  Caiaphas  and  after  him  another 
son  Matthias.  But  it  is  not  probable  that  two  persons  were  acting  high  priests 
at  the  same  time,  or  that  two  alternated  in  performing  its  duties.  Yet  there 
were  two  high  priests  at  the  same  time  in  David's  day,  Abiathar  of  the  party 
of  David,  and  Zadok  of  the  party  of  Saul,  2  Sam.  8  :  17  ;  15  :  35  ;  1  Kings  1 : 
7,  8  ;  2  :  27. 

How  is  "  in  the  high-priesthood  of  Annas  and  Caiaphas  "  to  be  explained  ? 
The  New  Testament  narratives  imply  that  Annas  was  regarded  by  many  Jews 


Common  Version. 

2  Annas  and  Caiaphas  being  the  high 
priests,  the  word  of  God  came  unto  John  the 
son  of  Zacharias  iu  the  wilderness. 


Revised  Version. 

2  Lysanias  tetrarch  of  Abilene,  in  the  high- 
priesthood  of  Annas  and  Cainphas,  the  word 
of  God  came  unto  John  the  son  of  Zacharias 


62 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[Luke  3 :  3-5, 


as  tlie  true  and  lawful  high  priest.  See  John  18  :  13 ;  Acts  4  :  6.  Josephus 
says  the  high  priest  preceding  Annas  was  chosen  by  the  people,  and  if  Annas 
was  thus  confirmed  by  the  Jews,  they  would  naturally  regard  him  as  the 
rightful  high  priest,  though  Caiaphas  was  acting  high  priest  under  Roman 
authority.  Such  interference  with  their  religious  customs,  the  Jews  were  not 
slow  to  resent.  Hence  Luke  accurately  represents  the  confused  condition  of 
the  office  at  this  period  when  he  says,  "  in  the  high-priesthood  of  Annas  and 
Caiaphas."     See  Eevised  Version. 

the  word  of  God  came  unto  John]  This  was  a  divine  and  personal 
call.  He  had  a  word  from  God.  Teachers  and  ministers  now  need  both  the 
inward  and  the  outward,  the  divine  and  the  personal  call,  and  also  the  word 
of  God  ;  then  they  may  be  faithful  messengers  of  Christ. 

in  the  wilderness]  The  wilderness  of  Judaea  was  an  uncultivated,  or 
sparsely  settled  region  on  the  northwest  side  of  the  Dead  Sea  and  it  reached 
to  the  Jordan  valley. 

3.  baptism  of  repentance]  The  ringing  word  in  John's  preaching 
was  "  repent."     He  saw  that  men  were  sinners ;  they  must  repent. 

On  the  meanings  of  the  two  different  words  rendered  "repent"  in  the  Gos- 
pels, see  my  Commentary  on  Matthew,  p.  283. 

Their  sins  must  be  put  away,  remitted,  or  they  could  not  see  salvation.  He 
made  baptism  the  sign  and  outward  mark  of  that  repentance  which  he 
preached.  There  was  no  remission,  no  forgiveness,  without  repentance.  The 
first  three  Gospels  unite  in  emphasizing  tliis  as  the  central  truth  in  John's 
preaching.  They  also  agree  in  making  the  wilderness  and  the  Jordan  valley 
the  scene  of  his  labors. 

4.  it  is  written]  Luke  like  Matthew  points  to  Old  Testament  prophecy, 
which  this  preaching  of  John  exactly  fulfilled,  as  proof  that  Jesus  was  the 
expected  Messiah. 

voice  of  one]  This  citation  follows  the  Septuagint  or  Greek  version  of 
Is.  40  :  3,  current  in  Christ's  time.  Compare  the  Eevised  Versions  here  and 
in  Is.  40  :  3,  4. 

5.  Every  valley  shall  be  filled]  When  a  king  or  great  man  made  a 
journey  in  the  East,  couriers  were  sent  ahead  to  call  on  the  governors  and  the 
people  to  repair  the  roads  for  him;  to  fill  the  hollows,  dig  down  steep  hills, 
straighten  the  sharp  crooks,  remove  rocks,  fallen  trees  and  other  obstructions. 
This  call  illustrates  the  spiritual  preparation  to  be  made  for  Messiah's 
coming. 


Common  Version. 

3  And  he  came  into  all  the  country  about 
Jordan,  preaching  the  baptism  of  I'epentance 
for  the  remission  of  sins ; 

4  As  it  is  written  in  the  book  of  the  words 
of  Esaias  the  prophet,  snying,  The  voice  of  one 
crying  in  the  wilderness,  Prepare  ye  the  way 
of  the  liord,  make  liis  paths  straiglit. 

5  P'very  valley  shall  be  filled,  and  every 
mountain  and  hill  shall  be  brought  low;  and 
the  crooked  shall  be  made  straight,  and  the 
rough  ways  shall  be  made  smooth ; 


Revised  Version. 

3  in  the  wilderness.  And  he  came  into  all 
the  region  ronnd  about  Jordan,  preaching 
the  baptism  of  repentance  unto  remission 

4  of  sins ;  as  it  is  written  in  the  book  of  the 
words  of  Isaiah  the  prophet. 

The  voice  of  one  crying  in  the  wilderness, 
Make  ye  ready  the  way  of  the  Lord, 
Make  his  paths  straight. 

5  Every  valley  shall  be  filled. 

And  everj'  mountain  and   hill  shall  be 

brought  low ; 
And  the  crooked  shall  become  straight, 
And  the  rough  ways  smooth ; 


Luke  3  :  6-9. J 


JOHN'S   31IN1STRY. 


63 


6.  salvation  of  God]  This  "salvation  of  God"  means  the  salvation 
brought  by  the  advent  of  the  Messiah,  which  all  were  to  see.  How  this  was 
fulfilled  in  part  appears  in  the  scene  at  Pentecost.     Acts  2  :  5-21. 

7.  to  the  multitudes]  John's  preaching  resembled  the  messages  of 
Elijah.  It  was  fearless,  heart-searching,  direct,  swift,  and  earnest.  This 
and  his  birth,  ascetic  life,  and  sanctity,  combined  to  attract  attention,  and 
drew  to  him  Pharisee,  Sadducee,  priest,  scribe,  soldier,  publican  and  common 
people  in  vast  crowds.  Many  came  to  get  a  blessing  or  baptism,  as  thousands 
now  flock  to  a  "  holy  man  "  in  the  East.  They  had  little  thought  of  changing 
their  lives ;  not  a  few  were  hypocrites. 

of  vipers]  Brood  of  vipers,  who  hath  warned  you  ?  These  words  might 
seem  harsh,  without  Matthew's  statement  that  they  were  addressed  to  the 
Pharisees  and  Sadducees,  many  of  whom  came  as  spies,  and  were  hypocritical 
in  seeking  baptism  from  John.  The  viper  or  serpent  was  a  symbol  of  their 
venomous  hypocrisy,  and  also  of  the  deadly  nature  of  their  pernicious  teach- 
ings.    See  Matt.  16:1,6;  22 :  35. 

8.  Bring  forth  fruits]  You  pretend  to  have  repented ;  your  conduct 
belies  your  words.  Your  repentance  is  not  real;  prove  that  it  is  heart 
repentance  by  your  fruits,  your  good  works.  Having  Abraham  for  your 
natural  father,  will  not  save  your  souls.  Some  Jewish  Kabbis  taught  that 
no  child  of  Abraham's  could  be  lost,  because  the  promise  was  that  Abraham 
should  always  have  a  seed  to  serve  God.  John  tells  them  that  God  can  raise 
up  children  to  Abraham  from  the  stones ;  therefore  they  too  must  bring  fruits 
for  repentance,  or  be  rejected. 

begin  not]  Do  not  fancy  that  because  you  are  born  into  the  church 
(children  of  Abraham),  that  you  will  be  saved.  You  have  lost  your  right  in 
God's  family ;  you  are  no  longer  sons  but  bastards.  God  is  able  to  raise  up 
true  godly  children  from  those  you  consider  as  dead  religiously  as  are  these 
stones  in  the  Jordan.     John  referred,  no  ^ 

doubt,  to  the  call  of  the  Gentiles.  LJ^^.  ■» ,.»..,~  ■:.,,,„■.  ,.^.,..~,..  ....Jl^Z::::) 

9.  the  axe  .   .  laid]    And  at  the  lliir^ 

"root,"  to  cut  down  the  whole  tree,  the  / — -^ 

whole    Jewish   nation,      and   not  merely  eastern  axe. 

to  lop  off  a  few  branches.     The  time  for  repentance  or  for  judgment  had 


Common'  Version. 

6  And  all  flesh  sliall  see  the  salvation  of 
God. 

7  Then  said  he  to  the  multitude  that  came 
forth  to  be  baptized  of  liim,  0  generation  of 
vipers,  who  hath  warned  you  to  flee  from  the 
wrath  to  come  ? 

8  Bring  forth  therefore  fruits  worthy  of  re- 
pentance, and  begin  not  to  say  vithin  your- 
selves, We  have  Abraham  to  our  father  :'for  I 
say  unto  you,  That  God  is  able  of  these  stones 
to  raise  up  children  unto  Abraham. 

9  And  now  also  the  axe  is  laid  unto  the 
root  of  the  trees:  every  tree  therefore  which 
bringeth  not  forth  good  fruit  is  heAvn  down, 
and  cast  into  the  fire. 


Revised  Version. 

6  And  all  flesh  shall  see  the  salvation  of 

God. 

7  He  said  therefore  to  the  multitudes  that 
wetit  out  to  be  baptized  of  him,  Ye  offspring 
of  vipers,  who  warned  you  to  flee  from  the 

8  wrath  to  come?  Bring  forth  therefore 
fruits  worthy  of  i  repentance,  and  begin  not 
to  say  within  yourselves,  We  have  Abraham 
to  our  father :  for  I  say  unto  you,  that  God 
is  able  of  these  stones  to  raise  up  children 

9  unto  Abraham.  And  even  now  the  axe  also 
lieth  at  tlie  root  of  the  trees  :  every  tree 
therefore  that  bringeth  not  forth  good  fruit 


1  Or,  your  repentance 


64 


A  COMMENTARY   ON   THE  GOSPEL  OF  LUKE.         [Luke  3  :  10-14, 


come.      The  fruitless  and   formal  professor  of  religion  is  now  condemned. 
He  will  not  escape  the  "  wrath  to  come." 

10.  What  .  must  we  do  ?]  The  people  who  asked  this  question  were 
sincere  seekers  after  truth.  Their  consciences  had  been  touched.  They  said, 
we  want  to  act  as  repentant  and  forgiven  persons.  What  should  we  do?  So 
the  rich  young  ruler  in  a  similar  legal  spirit  asked,  *'  What  good  thing  shall 
I  do?" 

11.  He  that  hath  two  coats]  John's  answer  is  in  the  spirit  of  the 
Old  Testament  law.  The  "coat"  was  an  inner  garment,  the  Eoman  tunic,  a 
long  garment  reaching  to  the  knees,  and  having  sleeves,  and  worn  alike  by 
poor  and  rich.  The  people  were  to  share  with  their  poor  neighbors,  whatever 
clothes  and  food  they  could  spare.  The  Persic  and  Ethiopic  versions  read 
"let  him  give  one  to  him  that  has  not"  a  garment  to  wear. 

12.  came  also  publicans]  Or  strictly  "  tax  gatherers."  These  publi- 
cans were  the  collectors  of  Eoman  taxes  and  were  hated  and  despised  by  the 
Jews.  They  were  not  properly  the  Eoman  publicani,  who  were  commonly 
wealthy  Eomans  of  rank  and  farmed  out  the  revenues  to  be  collected.  These 
"publicans"  or  "tax  gatherers"  were  rather  under  servants,  Gentiles  or 
degenerate  Jews,  usually  covetous,  grasping,  and  cruel  in  exacting  taxes,  the 
poor  being  often  left  with  nothing  and  to  starve.  They  addressed  John 
respectfully :  "  Teacher,  what  shall  we  do  ?  " 

13.  Extort  no  more]  The  extortion  of  the  tax  gatherer  was  and  is 
proverbial  in  the  East.  His  profit  depends  upon  what  he  can  extort  from  the 
farmer  and  the  shop-keeper.  If  he  collected  barely  what  was  appointed  for 
each  person  to  pay,  the  tax  collector's  gains  were  small.  But  he  was  and 
is  now  allowed  in  Syria,  to  extort  large  amounts  from  the  people,  which  he 
shares  with  his  superior  officer,  who  will  then  wink  at  the  robbery. 

14.  soldiers  .  .  what  must  we  do  ?]  The  soldiers  here  were  the 
Jewish  police  as  Ewald  and  Grotius  suggest,  and  probably  Herod's  soldiers, 
"  marching"  (for  so  the  Greek  implies),  perhaps  from  fortresses  like  Machserus ; 
possibly  Eoman  soldiers  like  the  centurion  of  Capernaum  were  among  the 
number. 

Do  violence  to  no  man]  John  does  not  say  to  the  soldiers,  throw  down 
your  arms  and  leave  the  army,  nor  to  the  publicans,  quit  collecting  taxes.     He 


Common  Version. 

10  And  the  people  asked  him,  saying,  What 
shall  we  do  then  ? 

11  He  answereth  and  saith  unto  them,  He 
that  hath  two  coats,  let  him  impart  to  him 
that  hath  none;  and  he  that  hath  meat,  let 
him  do  likewise. 

12  Then  came  also  pnhlicans  to  be  baptii,ed, 
and  said  nnto  him,  Master,  what  shall  we  do? 

13  And  he  said  unto  them,  Kxact  no  more 
than  that  which  is  appointed  you. 

14  And  the  soldiers  likewise  demanded  of 
him,  saying.  And  what  shall  we  do?  And  he 
said  unto  them.  Do  vinlence  to  no  man,  neither 
accuse  auy  falsely ;  and  be  content  with  your 
wages. 

1  See  marginal  note  on  Matt.  v.  46. 


Revised  Version. 

10  is  hewn  down,  and  cast  into  the  fire.  And 
the    multitudes  asked   him,  saying,  What 

11  then  must  we  do?  And  he  answered  and 
said  untti  them,  He  that  hath  two  coats,  let 
him  impart  to  him  that  hatli  none  ;   and  he 

12  that  hath  food,  let  him  do  likewise.  And 
there  came  also  ^  publicans  to  be  baptized, 
and   they   said   unto  him,   2 Master,    what 

13  must  we  do  ?  And  he  said  unto  them,  E.vtort 
no  more  than  that  which  is  appointed  yon. 

14  And  3 soldiers  also  asked  him,  sayinsr.  And 
we,  what  must  we  do?  And  he  said  unto 
them,  Extort  from  no  man  by  violence, 
neither  accuse  any  one  wrongfully  ;  and  be 
content  with  j'our  wages. 

2  Or,  Teacher        ^  Gr.  soldiers  on  service. 


Luke  3:  15,  16]  CHRIST'S  INTRODUCTION  TO  HIS    WORK.  65 


requires  persons  in  any  lawful  calling  to  refrain  from  extortion,  violence,  and 
wrong,  and  to  be  content  with  their  wages.  The  Greek  word  for  wages,  first 
signified  "  fish  or  other  food  eaten  with  bread,"  then  **  rations"  for  soldiers,  and 
in  a  wider  sense  any  "  pay  "  for  service.  The  Koman  soldier  received  about  a 
denarius  (fifteen  cents)  a  day.  John  said  to  them,  what  you  have  agreed  to 
work  for,  that  take  without  grumbling.  In  some  states  of  society  the  military 
profession  may  be  lawful,  and  war  may  be  excusable  if  not  justifiable,  as  in 
defence  against  foreign  and  barbarian  invasion,  and  in  putting  down  un- 
righteous rebellion.  In  becoming  a  Christian,  one  is  not  to  give  up  any  honest 
work  or  situation.     So  Paul  directed  the  Corinthians.     1  Cor.  7  :  20-22. 

Suggestive  Applications. — 1.  The  gospel  events  are  indisputably  fixed 
in  the  world's  history.  2.  God  raises  up  and  trains  men  in  the  church  and 
in  the  wilderness  to  do  his  work.  3.  Christ  will  have  a  way  prepared  for  his 
coming.  4.  The  humble  are  to  be  exalted  ;  the  proud  to  be  brought  low,  the 
extortioner  to  become  honest,  the  soldiers  and  officers  to  keep  from  violence, 
and  to  rule  in  love,  the  sinner  to  repent  and  change  his  mind  and  life.  5. 
Eepentance  and  pardon  are  sweet  words  to  the  penitent  sinner.  6.  Bless  God 
for  the  oflfer  of  pardon,  and  for  liis  salvation.  7.  Whoever  repents  truly,  or 
from  the  heart,  will  show  the  fruits  of  his  repentance  in  daily  life.  8.  Every 
one,  whether  rich  or  poor,  soldier  or  servant,  finds  that  godliness  changes  the 
heart  and  conduct.  9.  God  could  get  along  without  receiving  proud  Phari- 
sees or  hypocrites.  So  he  can  get  along  without  you,  but  you  cannot  afford  to 
get  along  without  him. 

Christ's  Introduction  to  his  Work.    3  :  15-38.     Compare  Matt.  3 :  11- 
17  and  1 : 1-17  ;  Mark  1  :  7-11. 

Valley  of  the  Jordan,  a.  d.  27. 

15.  the  people  were  in  expectation]  or  "in  suspense;"  waiting  for 
John  to  tell  whether  he  was  some  prophet  or  the  Christ.  Luke  alone  states 
this;  it  explains  John's  confession  in  verses  16  and  17.  The  wide  pop- 
ular impression  that  John  might  be  the  Messiah,  shows  how  strongly  his 
preaching  had  taken  hold  on  the  people.  He  forcibly  declares  that  Christ's 
way  must  be  prepared ;  the  people  reasoned  in  their  hearts  whether  John 
himself  was  not  the  Christ. 

16.  John  answered  .  .  all]  This  declaration  that  he  was  not  the  Christ 
made  to  the  people,  and  repeated  to  a  delegation  of  priests  and  Levites,  John 
1 :  19-23,   shows  his  moral  greatness.     John   promptly   and   emphatically 


Common  Version. 

15  And  as  the  people  were  in  expectation, 
and  all  men  mused  in  their  hearts  of  John, 
whether  he  were  the  Christ,  or  not; 

16  John  answered,  saying  unto  them  all,  I 
indeed  baptize  you  with  water ;  but  one 
mightier  than  I  cometh,  the  latchet  of  whose 
shoes  I  am  not  worthy  to  unloose :  he  shall 
baptize  you  with  the  Holy  Ghost  and  with 
fire: 


Revised  Version. 

15  And  as  the  people  were  in  expectation, 
and  all  men  reasoned  in  their  hearts  con- 
cerning John,  whether  haply  he  were  the 

16  Christ;  John  answered,  saying  unto  them 
all,  I  indeed  baptize  you  with  water;  but 
there  cometh  he  that  is  mightier  than  I,  the 
latchet  of  whose  shoes  I  am  not  *  worthy  to 
unloose:    he    shall    baptize    yuu  2 in    the 


1  Gr.  stijicient.        2  Qr,  with 


66 


A   COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Lukk  3  :  17-19, 


EASTERN   SHOE   WITH   LATCHET   OR   LACE. 


removed  any  impression  that  would  falsely  exalt  himself,  or  draw  attention 

from  his  blessed  Master. 

mightier  than  I]     The  people  already  accepted  John  as  a  great  teacher 

and  prophet.  But  John  says  one 
"  mightier  than  I "  is  coming ;  so  much 
greater  that  I  am  not  worthy  (or  "  suffi- 
cient" in  station)  to  untie  the  thong  or 
lace  of  his  shoes,  a  work  the  lowest  ser- 
vant does  for  a  master.  The  difference  in 
power  and  station  between  John  and 
Christ  was  so  wide,  that  John  uses  the 
strongest  familiar  eastern  illustration  to 
measure  it. 

he  shall  baptize  you  with  the  Holy 

Ghost]  John's  baptism  with  water  was  an 
outward  sign  of  cleansing  from  sin. 
Christ  would  actually  cleanse  them  by 
the  Holy  Spirit  and  fire.  The  tongues  of  fire  on  the  head  accompanied 
the  descent  of  the  Spirit  on  the  day  of  Pentecost.  Acts  2:3,  4.  Fire  is 
usually  a  symbol  of  purification  or  of  spiritual  power. 

17.  his  [threshing]  floor]  This  verse  graphically  pictures  a  common 
eastern  farming  scene.  The  fan  is  a  broad  shovel  for  tossing  the  grain  and 
broken  straw  into  the  air,  that  the  wind  may  blow  away  the  chaff.  The  floor 
is  a  circular  spot  usually  on  a  slight  elevation,  wliere  the  ground  is  beaten  hard 
for  threshing  out  the  grain.  The  garner  is  not  like  our  barn,  but  may  be  a 
bin  or  vault  in  the  ground,  lined  and  plastered  with  clay  to  keep  the  grain 
dry.  The  "floor"  is  the  Christian  Church,  the  fan  and  the  wind  signify  the 
separating  power  of  the  Spirit ;  the  wheat  the  saints,  the  garner  is  heaven, 
and  the  chaff  signify  the  wicked. 

18.  many  other  .  .  preached  he]  The  "  other  things "  or  "  exhorta- 
tions" mean  other  words  enforcing  these  same  truths,  and  also  other  truths  of 
the  gospel  different  from  those  here  named.  Some  are  noticed  in  John  1  : 
29-34 ;  3  :  27-30.  But  all  these  urged  the  good  news  of  salvation,  of  prep- 
aration for  the  coming  kingdom  of  heaven. 

19.  Herod  .  .  being  reproved]  This  was  Herod  Antipas ;  see  under  v. 
1.     Luke  narrates  the  cruel  act  of  Herod  in  casting  John  into  prison,  and  the 


Common  Version. 

17  Whose  fan  is  in  his  hand,  and  he  will 
thoronp:hly  purge  his  floor,  and  will  gather  the 
wheat  into  his  garner;  but  the  chaff  he  will 
burn  with  fire  unqiienchable. 

18  And  many  other  things  in  his  exhortation 
preached  he  unto  the  people. 

19  But  Herod  the  tetrarch,  being  reproved 
by  him  for  Herodias  his  brother  Philip's 
wife,  and  for  all  the  evils  which  Herod  had 
done, 


Revised  Version. 

17  Holy  Spirit  and  in  fire :  whose  fan  is  in  his 
hand,  throughly  to  cleanse  his  threshing- 
floor,  and  to  gather  the  wheat  into  his  gar- 
ner ;  but  the  chaff'  he  will  burn  up  with 
unquenchable  fire. 

18  With  many  other  exhortations  therefore 
preached  he  igood  tidings  unto  the  people; 

19  but  Hei-od  the  tetrarch,  being  reproved  by 
him  for  Herodias  his  brother's  wife,  and  for 


1  Or,  the  gospel 


LiTKF,  3:20,  21.]  CHRIST'S   INTRODUCTION  TO  HIS  WORK.  67 

occasion  of  it,  by  anticipation  and  parenthetically.     A  more  full  account  is 
given  in  Matt.  14  : 1-12,  and  Mark  6 :  16-29. 

reproved  .  ,  for  all]  This  brief  additional  proof  of  the  fidelity  of  John 
in  reproving  sin,  Luke  alone  gives.  Matthew  and  Mark  say  that  he  reproved 
Herod  for  taking  his  brother  Philip's  wife.  A  keen,  searching  preacher  like 
John  could  not  fail  to  see  many  other  evil  things  in  the  life  of  a  cruel,  sensual 
and  dissolute  ruler  like  Herod.  John  plainly  rebuked  this  ungodly  man,  and 
so  strongly  appealed  to  his  conscience  that  in  spite  of  the  "  plain  preaching," 
Herod  often  heard  him  gladly.     Mark  6  :  20. 

20.  added  .  .  above  all]  All  Christian  antiquity  held  that  the  climax 
of  Herod's  wicked  works  was  the  imprisonment  of  John  and  his  execution. 
So  Luke  notes  this  as  an  evil  deed  "  above  all "  the  others  Herod  did. 

Josephus  relates  that  when  Aretas  made  war  upon  Herod  because  the  latter 
had  married,  and  then  put  away  Aretas's  daughter,  the  army  of  Herod  was 
destroyed  through  the  treachery  of  fugitives  from  the  tetrarchy  of  Philip. 
"  Some  of  the  Jews  thought  that  the  destruction  of  Herod's  army  came  from 
God,  and  that  very  justly,"  says  Josephus,  *'  as  a  punishment  for  what  he  did 
against  John,  who  was  called  the  Baptist :  for  Herod  slew  him  who  was  a 
good  man  and  commanded  the  Jews  to  exercise  virtue,  both  as  to  righteous- 
ness toward  one  another  and  piety  toward  God,  and  so  to  come  to  baptism  ; 
for  that  the  washing  [with  water]  would  be  acceptable  to  him,  if  they  made 
use  of  it  not  in  order  to  the  putting  away  of  some  sins  [only],  but  for  the 
purification  of  the  body;  supposing  still  that  the  soul  was  thoroughly  purified 
before  hand  by  righteousness."  Josephus  reports  what  is  implied  in  the  Gospels, 
that  Herod  feared  the  crowds  coming  to  John's  baptism  might  be  incited  to 
rebellion,  and  therefore  sent  John  a  prisoner  to  Machajrus  because  of  this 
"  suspicious  temper,"  and  there  put  him  to  death.  This  may  well  have  been 
an  added  reason  for  Herod's  act.  The  destruction  of  Herod's  army  the  Jews 
regarded  as  a  mark  of  God's  displeasure  to  him.     See  Ant.  Bk.  18  ;  5  :  2. 

21.  all  the  people  were  baptized]  Then  it  came  to  pass  in  the  bap- 
tizing of  all  the  people  [people  from  all  quarters],  Jesus  also  being  baptized 
and  praying,  the  heaven  was  opened,  and  the  Holy  Spirit  came  down  in 
bodily  form  like  a  dove  upon  him.  While  baptism  of  the  people  signified 
their  entrance  upon  a  godly  life,  the  baptism  of  Jesus  marked  his  entrance 
upon  his  public  ministry  as  the  Messiah.  It  is  significant  that  Jesus  had  a 
season  of  prayer  at  his  baptism  ;  a  fact  stated  by  Luke  only.  While  he  was 
praying,  heaven  was  opened  and  the  Holy  Spirit  descended  ;  so  now  prayer 
reaches  heaven,  and  brings  the  special  power  of  the  Holy  Spirit  upon  God's 
waiting  people.  The  gentleness,  meekness,  and  grace  of  the  Spirit  of  Christ 
are  fittingly  symbolized  by  the  dove-like  form.  On  baptism,  see  People's 
Commentary  on  Matthew,  p.  48. 


Common  Version. 

20  Added  yet  this  above  all,  that  he  shut  up 
John  in  prison. 

21  Now  when  all  the  people  were  baptized, 


Revised  Version. 

20  all  the  evil  things  which  Herod  had  done, 
added  this  also  to  them  all,  that  he  shut  up 
John  in  prison. 


it  came  to  pass,  that  Jesus  also  being  baptized,  I  21      Now  it  came  to  pass,  when  all  the  people 
and  praying,  the  heaven  was  opened,  1        were  baptized,  that,  Jesus  also  having  been 

baptized,    and    praying,    the    heaven    was 


A   COMMENTARY   ON  THE  GOSPEL  OF   LUKE.  [Luke  3  :  22-33. 


23.  about  thirty  years  of  age]  Jesus  entered  upon  his  public  ministry 
when  he  was  about  thirty  years  old.  Some  may  ask,  why  did  he  delay  it  until 
he  was  thirty?  The  priests  and  Levites  entered  upon  their  full  public  duties 
at  this  age.  Num.  4  :  3,  23,  35;  1  Chron.  23  :  3.  Tradition  and  custom  also 
fix  the  legal  age  for  entering  upon  the  duties  of  the  priesthood  at  thirty.  The 
Levites,  however,  became  helpers  for  the  priests  at  an  earlier  age.  1  Chron. 
23  :  24,  Hence  Jesus  conformed  to  Jewish  law  in  entering  upon  his  work  as 
our  great  high  priest  when  he  was  thirty  years  of  age. 

The  Genealogy,  vs.  23-38. — In  comparing  this  genealogical  list  with  that 
of  Matt.  1,  we  notice:  1.  Luke  traces  the  ancestry  back  from  Jesus,  while 
Matthew  reverses  this  order.  2.  Luke  traces  it  back  to  Adam,  Matthew  to 
Abraham  only.  3.  The  list  in  Luke  from  Adam  to  Abraham  agrees  with  the 
lists  in  Gen.  5  :  8-32  and  11 :  10-27,  except  that  a  Cainan  appears  between 


Common  Version. 

22  And  the  Holy  Ghost  descended  in  a 
bodily  Khiipe  like  a  dove  upon  him.  and  a 
voice  came  from  heaven,  which  said,  Tlion  art 
my  beloved  Son ;  in  thee  I  am  well  pleased. 

23  And  Jesus  himself  began  to  be  about 
thirty  years  of  age,  being  (as  was  supposed) 
the  son  of  Joseph,  which  was  the  son  of  Heli, 

24:  Which  was  the  soti  of  Matthat,  which  was 
the  son  of  Levi,  which  was  the  son  of  Melchi, 
which  was  tJie  son  of  Janna,  which  was  the  son 
of  Joseph, 

25  Which  was  the  son  of  Mattathias,  which 
was  the  snn  of  Amos,  which  was  the  son  of 
Naum,  which  was  the  son  of  Esli,  which  was 
the  son  of  Nagge, 

26  Which  was  the  son  of  Maath,  which  was 
the  son  of  Mattathias,  which  was  the  son.  of 
Semei,  which  was  the  son  of  Joseph,  which 
was  the  snji  of  Juda, 

27  Which  was  the  son  of  Joanna,  which  was 
the  son  of  Rhesa,  which  was  the  son  of  Zorob- 
abel,  which  was  the  son  of  Salathiel,  which  was 
the  son  of  Neri, 

28  Which  was  the  so7i  of  Melchi,  which  was 
the  son  of  Addi,  which  was  the  soji  of  Cosam, 
which  was  the  son  of  Elmodam,  which  was  the 
soJi  of  Er, 

29  Which  was  the  son  of  Jose,  which  was  the 
son  of  Eliezer,  which  was  the  son  of  Jorini, 
which  was  the  son  of  Matthat,  which  was  tlie 
S071  of  Levi, 

30  Which  was  the  son  of  Simeon,  which  was 
the  so)i  of  Juda,  which  was  the  son  of  Joseph, 
which  was  the  son  of  Jonan,  which  was  the  son 
of  Eliakim, 

31  Which  was  the  son  of  Melea,  which  was 
the  son  of  Menan,  which  was  the  son  of  Blat- 
tatha,  which  was  the  son  of  Nathan,  which  was 
the  son  of  David, 

32  Which  was  the  son  of  Jesse,  which  was 
the  son  of  Obed,  which  was  the  son  of  Booz, 
which  was  the  son  of  Salmon,  which  was  the 
son  of  Naasson, 

33  Which  was  the  son  of  Aminadab,  which 
was  the  son  of  Aram,  which  was  the  son  of 
Esrom,  which  was  the  son  of  Pbares,  which  was 
the  son  of  Juda, 

1  Gr.  Salathiel.      2  Some  ancient  authorities  write  Sala.      3  Many  ancient  authorities  insert  the 
son  of  Admin :  and  one  writes  Admin  for  Amminadab.     *  Some  ancient  authorities  write  Aram. 


Kevised  Version. 

22  opened,  and  the  Holy  Spirit  descended  in  a 
bodily  form,  as  a  dove,  upon  him,  and  a 
voice  came  out  of  heaven.  Thou  art  my  be- 
loved Son  ;  in  thee  I  am  well  pleased. 

23  And  Jesus  himself,  when  he  began  to  teach, 
was  about  thirty  years  of  age,  being  the  son 
(as  was  supposed)  of  Joseph,  the  son  of  Heli, 

2-i  the  son  of  Matthat,  the  son  of  Levi,  the  son 
of  Melchi,  the  so7i  of  Jannai,  the  son  of  Jo- 

25  seph,  the  .so??  of  Mattathias,  the  son  of  Amos, 
the  soil  of  Nahum,  the  so7i  of  Esli,  the  son  of 

26  Naggai,  the  son  of  Maath,  the  so7i  of  Mat- 
tathias, the  son  of  Semein,  the  son  of  Josech, 

27  the  son  of  Joda,  the  son  of  Joanan,  the  son 
of  Rhesa,  the  son  of  Zerubbabel,  the  son  of 

28  1  Shealtiel,  the  son  of  Neri,  the  son  of  Mel- 
chi, the  s^??of  Addi,  the  son  of  Cosam,  the 

29  son  of  Elmadam.  the  son  of  Er,  the  .so??  of 
Jesus,  the  so7i  of  Eliezer,  the  so7i  of  Jorim, 

30  the  .so??  of  Matthat,  the  son  of  Levi,  the  son 
of  Synieon,  the  son  of  Judas,  the  son  of 
Joseph,  the  so)i  of  Jonam,  the  so7i  of  Elia- 

31  kim,  the  so7i  of  Melea,  the  so??  of  Menna, 
the  son  of  Mattatha,  the  so7i  of  Nathan,  the 

32  son  of  David,  the  so7i  of  Jesse,  the  so7i  of 
Obed,  the  son  of  Boaz,  the  son  of  2  Salmon, 

33  the  son  of  Nahshon,  the  son  of  Amminadab, 
3  the  son  of  ^Arni,  the  son  of  Hezrou,  the 


Luke  3  :  34-38.] 


CHRIST'S   INTRODUCTION  TO  HIS  WORK. 


69 


Arphaxad  and  Salah  (Shelah),  but  in  this  Luke  agrees  with  the  Septuagint 
version  current  in  his  time.  Matthew  and  Luke  also  agree  in  tlie  fourteen 
generations  from  Abraham  to  David.  4.  From  David  to  Jesus,  Luke  is  more 
full  than  Matthew.  For  example,  from  David  to  Zerubbabel  (Zorobabel), 
Matthew  gives  only  sixteen  names,  Luke  gives  twenty-two ;  from  Zerubbabel 
to  Jesus,  Matthew  gives  eleven  names,  Luke  twenty.  5.  The  two  lists  have 
only  two  names  alike  between  David  and  Joseph  the  husband  of  Mary,  and 
these  may  not  designate  the  same  persons. 

Why  are  two  genealogies  of  Jesus  given  ?  How  can  these  variations  in 
them  be  accounted  for  ?  The  simplest  and  best  answer  to  these  questions  is, 
that  Matthew  gives  the  ancestral  line  of  Joseph,  and  Luke  that  of  Mary.  In 
support  of  this  view  notice,  1.  That  in  the  first  list  Joseph  is  called  the  son 
of  Jacob,  and  in  the  second  the  son  of  Heli.  Now  Joseph  could  not  have 
been  the  natural  son  of  Jacob,  and  of  Heli  also ;  but  he  could  have  been  the 
[natural]  son  of  Jacob  as  Matthew  tells  us,  and  the  [legal]  son  [son-in-law] 
of  Heli,  as  Luke  informs  us.  2.  To  declare  that  both  lines  of  ancestry  are 
those  of  Joseph  ;  that  one  gives  his  legal,  kingly,  or  official  ancestry,  and  the 
other  his  natural  descent,  is  to  leave  us  without  a  list  showing  that  Jesus  was 
a  natural  descendant  from  David  and  Abraham,  a  fact  of  great  importance  to 
the  Jews  and  in  sacred  history.  3.  For,  Jesus  was  born  by  the  Holy  Ghost 
of  Mary.  Her  line  of  descent  through  her  father  could  be  as  easily  known 
to  the  evangelists  as  that  of  Joseph.  4.  The  language  of  Luke  in  the 
beginning  of  the  list  is  peculiar.  Of  others  it  is  "  the  son  of,"  but 
"  Jesus  .  .  being  son  (as  was  supposed)  of  Joseph."  Moreover  in  the  Greek 
every  name  in  the  list  except  Joseph's  has  the  article  "the"  before  it. 
Joseph  is  without  this  definitive  mark  and  the  word  "son"  before  Joseph  in 
verse  23  has  no  article  in  the  Greek,  although  the  English  translators  have 
inserted  one  there.  This  is  not  a  form  of  expression  which  we  would  have 
expected,  if  Luke  intended  to  give  a  genealogy  of  Joseph,  but  it  would  not 
seem  unnatural  to  introduce  one  of  Mary,  in  this  part  of  his  narrative.  5. 
The  variation  in  names  from  Heli  to  David  are  explained,  since  one  list 
relates  to  Joseph  and  the  other  to  Mary.     6.  To  speak  of  a  daughter-in-law 


Common  Version. 

34  Which  was  the  son  of  Jacob,  which  was 
the  son  of  Isaac,  which  was  tlte  son  of  Abra- 
ham, whioli  was  the  son  of  Thara,  which  was 
the  son  of  Nachor, 

35  Whicli  was  the  son  of  Sanich,  which  was 
the  S071  of  Ragaii,  which  was  the  son  of  Pha- 
lec,  whicli  was  the  son  of  Heber,  whicli  was  the 
son  of  Sala, 

36  Which  was  the  son  of  Cainan,  which  was 
the  son  of  Arphaxad,  which  was  the  son  of  Sem, 
which  was  the  son  of  Noe,  which  was  the  son 
of  ];aniech, 

37  Which  was  the  son  of  Mathusala,  which 
was  the  son  of  Enoch,  which  was  the  son  of 
Jared,  which  was  the  son  of  Maleleel,  which 
was  the  son  of  Cainan, 

38  Which  was  the  son  of  Enos,  which  was 
the  son  of  Seth,  which  was  the  son  of  Adam, 
which  was  the  son  of  God. 


Revised  Version. 

34  son  of  Peiez,  the  son  of  Judah,  the  son  of 
Jacob,  the  son  of  Isaac,  the  son  of  Abraham, 

35  tlie  son  of  Terali,  the  son  of  Nahor.  the  so7i 
of  Seriig,the  S07i  of  Rt'U,  the  son  of  Peleg, 

36  the  .son  of  Eber,  the  son  of  Shelah,  the  son 
of  Cainan,  the  son  of  Arphaxad,  tlie  son  of 
Shem,  the  S(m  of  Noah,  the  son  of  Lamech, 

37  the  son  of  Methuselah,  the  son  of  Enoch, 
the  son  of  Jared,  the  son  of  Mahalaleel,  the 

38  son  of  Cainan,  the  smi  of  Enos,  the  son  of 
Seth,  the  son  of  Adam,  the  son  of  God. 


70  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [Luke  4. 

as  a  daughter,  and  of  a  son-in-law  as  a  son  was  not  uncommon  among  the 
Jews.  Naomi  calls  Euth  "daughter."  Knth  1:8,  11,  12;  2  :  2.  7.  It  is, 
objected  that  the  Jews  did  not  usually  trace  descent  through  a  female  line, 
^ut  this  is  tracing  the  descent  of  Mary's  father,  Heli.  And  there  are  in- 
stances of  noting  the  female  line  of  descent  in  the  Old  Testament  as  in  the 
case  of  Jair,  1  Chron.  2  :  21,  22 ;  7  :  14,  and  of  Barzillai,  Ezra  2 ;  61 ;  Neh. 
7  :  63.  Lightfoot  quotes  an  old  tradition  which  says  Mary  was  the  daughter 
of  Heli  or  Eli. 

Some  maintain  that  Heli  was  the  own  brother  of  Jacob,  and  that  Joseph 
and  Mary  were  own  cousins.  The  latter  may  have  been  cousins,  as  Mary  and 
Elizabeth  were.  But  if  Jacob  and  Heli  were  brothers  it  would  imply  that 
Matthan  and  Matthas  designate  the  same  person,  and  the  different  names  in 
the  two  lines  back  of  him  must  then  be  explained. 

The  omissions  in  the  list  in  Matthew  are  explained  in  my  Commentary  on 
that  Gospel.  To  conclude  :  the  view  here  taken  is  not  without  some  difficul- 
ties, but  they  are  more  easily  answered  than  upon  any  other  explanation,  as 
already  shown.  The  Scripture  assures  us  that  Christ  would  be  born  of  David 
and  the  evangelists  gave  these  lists  to  show  Hebrews  and  Christians  of  their 
time  that  Jesus  was  the  Christ,  the  Son  of  David.  Had  they  made  any  mis- 
take in  the  lists,  we  may  be  sure  the  unbelieving  Jews  of  that  day  would  have 
promptly  pointed  out  the  error.  The  absence  of  any  successful  attack  at 
this  point  is  strong  confirmatory  evidence  of  the  historical  accuracy  of  the 
records. 

Suggestive  Applications. — 1.  A  great  man  will  not  accept  the  credit  or 
praise  due  to  another.  2.  Preachers  and  teachers  cannot  save  themselves  or 
others,  but  they  can  point  them  to  Christ.  3.  The  Holy  Spirit  comes  in 
answer  to  prayer,  4.  Wheat,  or  chaff:  which  will  you  be?  5.  If  you  repent 
and  are  forgiven,  Jesus  will  gather  you  as  wheat.  If  you  remain  unrepent- 
ant, he  will  cast  you  out  as  chaff.  6.  John  was  a  faithful,  godly,  popular, 
practical,  and  copious  teacher.  He  could  lead  men  to  repentance  and  to 
Chi'ist :  an  example  for  Christian  teachers.  7.  Jesus  was  the  Christ,  the  Son 
of  David,  and  of  Abraham. 

The  Temptation  of  Jesus.    4  : 1-13.     Compare  Matt.  4 : 1-11 ;  Mark 

1 :  12,  13. 
Wilderness  and  Jud^a,  a.  d.  27. 
The  Temptation. — Luke's  narrative  of  this  mysterious  and  awful  conflict 
with  Satan  equals  in  fulness  that  of  Matthew.  The  third  form  of  temptation 
noted  here,  is  the  second  noted  in  Matthew ;  and  the  second  given  by  Luke 
is  noted  third  and  last  by  Matthew.  Matthew's  order  seems  the  more  natural 
one.  Mark's  brief  account  and  Luke's  full  narrative  both  convey  the  impres- 
sion that  the  temptation  extended  through  the  entire  40  days.  Matthew's 
account  implies  that  the  three  forms  of  temptation  specially  mentioned  took 
place  at  the  end  of  the  40  days.  Both  these  views  may  be  true.  Jesus  may 
have  been  subject  to  temptation  from  Satan  during  the  entire  period  of  40 
days,  while  the  three  final  assaults  specially  described  may  have  been  made 
at  the  close  of  this  period. 


LuKB  4 : 1-6.] 


THE  TEMPTATION  OF  JESUS. 


71 


1.  Jesus  .  . .  full  of  the  Holy  Ghost]  The  Holy  Spirit  had  come  like 
a  dove  upon  him  at  his  baptism,  two  persons  of  the  Trinity  being  united  with 
the  liuman  nature  of  Jesus. 

returned  from  the  Jordan]  That  is,  Jesus  went  toward  Galilee  from 
whence  he  had  come.  Matt.  3  :  13.  The  direct  route  from  the  place  of  bap- 
tism would  be  northwest  to  the  wilderness  about  Mt.  Quarantana,  which  is  the 
traditional  place  of  the  temptation.  There  was  another  route  to  Galilee  from 
Jericho  through  Persea.  Our  Lord  came  from  Galilee  by  this  route  on  his 
final  journey  to  Jerusalem,  but  the  more  direct  route  through  Judaea  is  the 
more  probable  one  intended  here. 

2.  did  eat  nothing]  Matthew  says  Jesus  "  fasted  forty  days  and  forty 
nights."  To  "eat  nothing"  implies  a  total  abstinence  from  food,  though  it 
does  not  in  this  connection  of  necessity  force  us  to  this  meaning  only,  for 
Jesus  says  "  John  came  neither  eating  nor  drinking,"  Matt.  11 :  18,  when  he 
simply  contrasts  his  own  habits  with  the  spare  diet  of  John.  Nor  is  it 
necessary  to  hold  that  the  fast  was  miraculous ;  long  fasts  for  40  or  more  days 
it  is  claimed  have  been  voluntarily  observed  by  some  in  modern  times. 
jMoses  was  40  days  in  the  mount  with  God.     Ex.  34 :  28. 

3.  this  stone  that  it  become  bread]    The  definite  adjective  "  this," 

and  also  "  these "  in  Matthew  are  graphic  touches,  and  read  like  a  histori- 
cal narrative,  as  it  is.  We  seem  to  see  the  devil  pointing  to  the  stone  as  he 
utters  his  evil  words :  turn  this  stone  into  a  loaf.  Jesus  in  v.  4  answers  the 
tempter  by  citing  a  portion  of  Deut.  8  :  3. 

5.  in  a  moment  of  time]  That  the  kingdoms  of  the  world  were  shown 
to  Jesus  "  in  a  moment,"  is  stated  by  Luke  only.  Compare  "  in  a  moment,  in 
the  twinkling  of  an  eye,"  1  Cor.  15 :  52.  This  form  of  the  temptation  is 
placed  last  by  Matthew  ;  both  add  that  the  devil  showed  also  "  the  glory  of 
them." 

6.  for  .  .  .  to  whomsoever  I  will,  I  give  it]  Luke  alone  adds  this 
assertion  of  Satan  in  respect  to  his  ownership  of  the  kingdoms  of  this  world. 
The  devil's  claim  was  not  true,  but  really  false.     Sin  had  despoiled  man 


Common  Version. 

t^HAP.    IV.— And  Jesus  being  full   of  the 
J    Holy   Ghost  returned  from  Jordan,  and 
was  led  by  the  Spirit  into  the  wilderness, 

2  Being  forty  days  tempted  of  the  devil. 
And  in  those  days  he  did  eat  nothing:  and 
when  they  were  ended,  he  afterward  hun- 
gered. 

3  And  the  devil  said  unto  him,  If  thou  be 
the  Son  of  God,  command  this  stone  that  it  be 
made  bread. 

4  And  Jesus  answered  him,  saying,  It  is 
written,  That  man  shall  not  live  by  bread 
alone,  but  by  every  word  of  God. 

5  And  the  devil,  taking  him  up  into  a  liigh 
mountain,  shewed  unto  him  all  the  kingdoms 
of  the  world  in  a  moment  of  time. 

6  And  the  devil  said  unto  him.  All  this  power 
will  I  give  thee,  and  the  glory  of  them :  for 
that  is  delivered  unto  me ;  and  to  whomsoever 
I  will,  I  give  it. 


Revised  Version. 

4  And  Jesus,  full  of  the  Holy  Spirit,  re- 
turned from  the  Jordan,  and  was  led  in  the 
Spirit  in  the  wilderness  during  forty  days, 

2  being  tempted  of  the  devil.  And  lie  did  eat 
nothing  in  those  days:  and  when  they  were 

3  completed,  he  hungered.  And  the  devil 
said  untohini.  If  thou  art  the  Son  of  God, 
command  this  stone  that  it  become  i  bread. 

4  And  Jesus  answered  unto  him,  It  is  written, 

5  Man  shall  not  live  by  bread  alone.  And  he 
led  him  up,  and  shewed  him  all  the  king- 
doms of  2  the  world  in  a  moment  of  time. 

6  And  the  devil  said  unto  him,  To  thee  will  I 
give  all  this  authority,  and  the  glory  of 
them :  for  it  hath  been  delivered  unto  me  ; 


^  Or,  a  loaf        -  Gr   (he  inhabited  earth. 


72 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[Luke  4 : 7-12. 


of  his  inheritance,  robbing  God ;  temporary  and  partial  rule  of  the  world 
had  been  usurped  by  Satan.  The  bold  tempter  intends  to  forestall  any 
questioning  of  his  power  to  deliver  what  he  offers,  by  explaining  that  the 
worldly  kingdoms  though  not  originally  his,  have  been  handed  over  to  him 
to  do  what  he  pleases  with  them.  This  was  a  lying  boast.  For,  in  fact,  God 
is  the  only  absolute  owner  of  the  earth.  "  The  earth  is  the  Lord's,  and  the 
fulness  thereof."     Ps.  24  : 1. 

7.  If  thou  therefore  wilt  worship  before  me]    Notice  the  reading 

"  before  me  "  of  the  Revised  Version.  The  Romanists,  who  fall  down  before 
the  images  of  the  Virgin  and  the  crucifix,  say,  we  do  no  wrong ;  we  do  not 
worship  the  images,  but  "before"  them,  we  really  worship  God  the  Maker 
of  all.  Imagine  the  devil  saying  to  Jesus,  you  can  fall  down  and  worship 
before  me ;  it  will  be  all  right :  if  you  choose,  you  may  think  that  you  are 
not  worshipping  me,  but  worshipping  a  God  who  made  all.  The  Jesuit,  on 
his  theory,  could  have  yielded  to  the  temptation  without  sin.  What  a  contrast 
to  this  double-dealing,  is  the  conduct  of  Jesus ! 

8.  Thou  Shalt  worship  the  lord]  The  clause  "get  thee  behind  me, 
Satan,"  is  omitted  in  the  Revised  Version,  as  it  is  not  found  here  in  the  best 
MSS.  but  may  have  been  transferred  from  Matt.  4  :  10.  The  tempter  is  again 
repelled,  by  a  citation  from  Deut.  6  :  13 ;  it  follows  the  Septuagint  Version 
which  was  current  among  the  Jews  at  this  time. 

9-12.  led  him  to  Jerusalem]  The  devil  conducted  him  to  Jerusalem, 
not  bore  ("  brought")  him  as  the  Common  Version  might  imply.  Luke's 
narrative  of  this  form  of  the  temptation  coincides  exactly  with  that  of  Mat- 
thew. See  my  Commentary  on  Matthew,  pp.  51,  52.  "  The  devil  had  his 
head  full  of  Scripture,  and  his  heart  full  of  rebellion." 


"The  devil  can  cite  Scripture  for  his  purpose; 
An  evil  soul  producing  holy  witness 
Is  like  a  villain  with  a  smiling  cheek, 
A  deadly  apple  rotten  at  the  heart." — Shalcespeare. 

But  the  devil  misquoted  and  misapplied  Scripture.     The  first  was  a  temp- 
tation to  distrust  God,  the  third  here  noted,  to  presumption,  and  the  second. 


Common  Version. 

7  If  thou  therefore  wilt  worship  me,  all  shall 
be  thine. 

8  And  Jesus  answered  and  said  unto  him, 
Get  thee  behind  me,  Satan :  for  it  is  written, 
Thou  shalt  worship  the  Lord  thy  God,  and  him 
only  shalt  thou  serve. 

9  And  he  brought  him  to  Jerusalem,  and  set 
him  on  a  pinnacle  of  the  temple,  and  said  unto 
him.  If  thou  be  the  Son  of  God,  cast  thyself 
down  from  hence: 

10  For  it  is  written,  He  shall  give  his  angela 
charge  over  thee,  to  keep  thee  : 

11  And  in  their  hands  they  shall  bear  thee 
up,  lest  at  any  time  thou  dash  thy  foot  against 
a  stone. 

12  And  Jesus  answering  said  unto  him.  It 
is  said,  Thou  shalt  not  tempt  the  Lord  thy 
God. 

iGr. 


Revised  Version. 

7  and  to  whomsoever  I  will  I  give  it.  If  thou 
therefore  wilt  worship  before  me,  it  shall  all 

8  be  thine.  And  Jesus  answered  and  said 
unto  him,  It  is  written,  Thou  shalt  worship 
tlie  Lord  thy  God,  and  him  only  slialt  thou 

9  serve.  And  he  led  him  to  Jerusalem,  and 
set  him  on  the  i  pinnacle  of  the  temple,  and 
said  unto  him.  If  thon  art  the  Son  of  God, 

10  cast  thyself  down  from  hence :  for  it  is  writ- 
ten, 

lie  shall  give  his  angels  charge  concern- 
ing thee,  to  guard  thee  : 

11  and. 

On  their  hands  they  shall  bear  thee  up, 
Lest  haply  thou  dash  thy  foot  against  a 
stone. 

12  And  Jesus  answering  said  unto  him.  It  is 
said,  Thou  shalt  not  try  the  Lord  thy  God. 

uing . 


Luke  4:  13.]  REJECTED  AT  NAZARETH. 


to  wicked  ambition.  The  answer  to  this  call  to  throw  himself  down  from  a 
wing  of  the  temple  at  Jerusalem,  to  prove  the  Scripture  that  angels  would 
bear  him  up  and  save  him  from  any  harm,  was  also  drawn  from  Deuteronomy 
(6 :  16).  In  each  case  Jesus  successfully  resisted  the  devil  by  skilfully  using 
God's  word.     We  can  imitate  him  in  this. 

13.  departed  from  him  for  a  season]  Matthew  and  Mark  say  that 
angels  ministered  unto  him  at  this  time.  The  devil  left  him  for  a  time  only. 
He  was  waiting  an  opportunity,  "biding  his  time."  He  returned  again, 
when  he  prompted  Peter  to  rebuke  Jesus,  Matt.  16  :  23 ;  and  again  when  he 
entered  into  Judas  the  betrayer,  John  13 :  27,  and  in  Christ's  agony  in  the 
garden  and  sufferings  on  the  cross.  Notice  also  that  the  malice  of  the  Jews 
is  ascribed  to  the  influence  of  the  devil  in  John  8  :  44,  and  compare  John  14 : 
30,  with  Luke  22  :  53,  and  Heb.  4  :  15. 

Suggestive  Applications. — 1.  In  time  of  spiritual  exaltation,  the  devil 
may  be  near  at  hand  with  temptations.  2.  The  devil  often  tempts  us  through 
our  appetites  and  passions.  3.  The  devil  can  quote  and  misuse  Scripture.  4. 
Whoever  is  led  by  the  Spirit  may  come  into  temptation,  but  he  will  come  out 
again.  5.  Tiie  devil  will  make  extravagant  offers  of  worldly  honors  to  ruin 
a  soul.  6.  Spiritual  consecration  may  bring  spiritual  trials.  7.  Jesus 
triumphed  by  using  the  sword  of  the  Spirit,  which  is  the  word  of  God :  so 
may  we  vanquish  the  tempter.  8.  Distrust  of  God,  presumption,  and  inor- 
dinate ambition  are  three  common  sins  of  fallen  human  nature.  9.  The  devil 
may  omit  for  a  season,  but  never  gives  up  his  malicious  efforts  to  destroy  a 
soul. 


Rejected  at  Nazareth.    4:14-30.    Given  by  Luke  only;  but  compare 

Matt.  13 .  53-58 ;  and  Mark  6 : 1-6. 

Nazaeeth,  Near  the  Close  of  a.d.  27. 

John  describes  the  Judaean  ministry  of  Jesus  which  lasted  nearly  a  year, 
but  the  other  evangelists  refer  to  it,  only  here  and  there.  Some  suppose  tiiis 
rejection  at  Nazareth  is  the  same  as  that  related  by  Mark  6  : 1-6  ;  because 
they  think  it  unlikely  that  Jesus  would  have  returned  to  Nazareth  after  the 
violent  treatment  here  described.  Yet  Jesus  returned  to  Jerusalem  again 
and  again,  after  similar  threats  from  the  Jewish  rulers,  and  appeared  in 
cities  and  public  places  where  they  were  encountered.  The  incidents  of  the 
visit  to  Nazareth  and  their  surroundings  in  Luke,  are  quite  different  from 
thbse  given  in  the  visit  narrated  by  Mark.  In  the  latter  the  disciples  were 
with  him  ;  in  the  former,  there  is  no  mention  of  disciples.  Luke  is  too  full 
and  exact  for  us  to  suppose  he  omitted  such  a  fact.  Then  he  clearly  places 
this  visit  early  in  the  ministry  of  Jesus,  while  the  visit  noticed  by  Mark  is 
evidently  at  a  later  period  of  the  ministry.     Probably  about  a  year  intervened 


Common  Version. 

13  And  when  the  devil  had  ended  all  the 
temptation,  he  departed  from  him  for  a  sea- 
eon. 

1  Or,  until 


Revised  Version. 

13      And  when  the  devil  had  completed  every 
temptation,  he  departed  from  him  ifor  a 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Luke  4  :  14-16. 


between  the  two  visits  to  Nazareth.     The  sisters  of  Jesus  were  living  in  Naza- 
reth at  the  time  of  the  second  visit.     See  Mark  6  :  3. 

14.  ill  the  power  of  the  Spirit]  That  power  which  came  specially 
upon  him  at  baptism,  was  strengthened  after  his  victory  over  the  tempter  and 
was  manifested  to  the  public  by  the  first  miracle  at  Cana  of  Galilee.  John 
2  : 1-11.     See  also  this  power  as  explained  in  Komans  15  :  13. 

through  all  the  region]  Jesus  went  through  the  country  like  the 
Jewish  rabbis  or  teachers,  having  several  followers  or  attendants,  no  doubt,  as 
they  were  accustomed  to  have.  It  would  seem  as  strange  then,  for  a  teacher 
to  go  alone,  as  it  would  to  us  to  see  a  preacher  going  about  with  ten  or  twelve 
pupils  accompanying  him.  The  region  where  tiie  fame  of  Jesus  now  spread 
was  lower  Galilee.  The  miracle  at  Cana  soon  after  the  baptism,  and  his 
teachings  and  works  in  Judaea,  spread  before  him  in  Galilee. 

15.  taught  in  their  synagogues]  Working  miracles  and  speaking 
with  persuasive  and  convincing  power,  he  would  be  recognized  and  invited  to 
teach,  or  address  the  people  by  the  chief  ruler  of  any  synagogue  in  Galilee. 
The  divine  power  appeared  in  his  speech  and  bearing,  so  that  all  admired  and 
praised  him. 

16.  came  to  Nazareth]  This  was  an  obscure  town,  among  the  hills  of 
lower  Galilee,  about  fourteen  miles  from  the  sea  of  Galilee,  six  miles 
west  of  Mt.  Tabor,  and  sixty-six  miles  north  of  Jerusalem.  It  was  the  home 
of  Jesus  in  his  youth.  It  is  now  called  En-N^sireh,  and  has  5000  to 
6000  inhabitants:  2500  Greeks;  2000  Mohammedans ;  800  Latins  and  a  few 
Protestants.  Farming,  gardening,  and  various  handicrafts  and  trades  are  fol- 
lowed by  the  towns-people.  It  has  a  synagogue,  a  Latin,  a  Greek,  a  Prot- 
estant, and  a  Maronite  church.  Behind  and  near  the  latter  is  a  "brow  of  the 
hill,"  probably  the  one  over  which  the  Nazarenes  attempted  to  throw  Jesus. 
Near  the  Greek  church  is  a  very  old  spring  called  "  Mary's  well,"  to  which 
Mary  herself  may  have  gone  for  water,  as  women  do  now. 

as  his  custom  was  . .  into  the  synagogue]  Custom  answers  for  anything 
in  the  East.  "  Whatever  is  done  is  right,"  is  an  Oriental  proverb.  Jesus 
was  in  the  habit  of  attending  the  synagogue  on  the  Sabbath,  not  only  in  his 
youth  at  Nazareth,  but  afterward  wherever  he  might  be  on  the  Sabbath  day. 
For  both  are  implied  in  this  statement.  See  v.  15.  He  kept  the  Sabbath ; 
he  attended  God's  service  on  that  day.  Laymen  could  address  the  people  in 
a  synagogue,  as  they  can  now  in  a  Moslem  mosque. 

Synagogues  were  quite  numerous  at  this  period  in  Judaea  and  Galilee. 
Ruins  of  synagogues  are  now  seen  at  Tell  Hum  (Capernaum),  Meiron,  Safed, 
Arbela,  and  in  many  other  places  in  Palestine.     A  synagogue  might  be  built 


Common  Version. 

14  ^  And  Jesus  retiirned  in  the  power  of  tlie 
Spirit  into  Galilee:  anl  there  went  ont  a  fame 
of  him  throngh  all  the  region  round  ahont. 

15  And  he  taught  in  their  synagogues,  being 
glorified  of  all. 

16  ^  And  he  came  to  Nazareth,  where  he 
had  been  brought  up  :  and,  as  liis  custom  was, 
lie  went  into  the  synagogue  on  the  sabbath 
day,  and  stood  up  for  to  read. 


Revised  Version. 

14  And  Jesus  returned  in  the  power  of  the 
Spirit  into  Galilee:  and  a  fame  went  ont 
concerning  him   through    all    the    region 

15  round  about.  And  he  taught  in  their  syna- 
gogiies.  being  glorified  of  all. 

16  And  he  came  to  Nazareth,  where  he  had 
been  l)rought  up  :  and  he  entered,  as  his 
custom  was,  into  the  synagogue  on  the  sab- 


Pvuins  of  a  Synagogue  at  Kefr-Bir'im,  near  Kadesh  in  Galilee. 
(By  Permission  from  Pal.  Memoirs.) 


7G  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [Luke  4 :  17. 

in  any  place,  where  there  were  worshippers  enough  to  erect  it  and  maintain 
the  worship.  In  earlier  times  it  was  built  on  a  hill  or  rise  of  ground,  when 
possible ;  and  so  placed  that  worshippers  entering  it  would  face  toward  Jeru- 
salem. In  later  times  both  of  these  rules  were  disregarded,  as  we  infer  from 
the  ruins  of  about  a  dozen  synagogues  recently  discovered  and  described  in 
Palestine.  The  ruins  of  the  synagogue  at  Tell  Hum  show  the  entrance  to 
the  main  building  on  the  south  side,  while  three  entrances  to  a  later  addition 
are  at  the  north  side,  and  one  is  on  the  east  side.  When  the  entrance  was  on 
the  south  in  Galilee,  and  hence  toward  Jerusalem,  it  is  supposed  that  the 
worshippers  passed  around  to  the  north  end,  and  thus  were  brought  to  face 
Jerusalem.  No  ruins  of  a  synagogue  have  been  found  at  Nazareth.  The  one 
at  Kerazeh  (Chorazin)  was  built  of  black  basalt  stone.  "  The  synagogue " 
implies  that  there  was  only  one  in  Nazareth.  It  was  like  the  temple  in  shape, 
being  longer  than  it  was  wide,  with  a  raised  platform  at  the  farther  end.  Be- 
hind a  veil  on  this  platform  was  the  ark  or  chest  in  which  a  roll  of  the  law 
and  rolls  of  the  prophets  were  kept.  In  front  of  the  veil  stood  the  "3figdal  ez  " 
(tower  of  wood)  or  small  desk  like  our  pulpit  for  the  reader.  The  women 
were  at  one  side  (or  in  a  gallery),  and  always  behind  a  lattice  or  screen  and 
hidden  from  the  male  worshippers.  The  congregation  usually  stood.  When 
seated  the  people  faced  Jerusalem  :  but  the  rulers  and  those  having  the  chief 
seats  upon  the  platform  or  near  it  faced  the  congregation,  and  their  backs  were 
toward  the  ark  and  Jerusalem.  The  rulers  and  officers  of  the  synagogue 
were  a  sagan  (chief  ruler),  a  chazzan  (minister),  who  arranged  the  building 
for  service,  and  brought  out  the  roll  and  put  it  back,  and  also  taught  the 
synagogue  school  during  the  week  ;  and  "  the  rulers,"  a  council  of  aged  and 
influential  men  who,  with  the  chief  ruler,  ordered  its  affairs. 

stood  up  to  read]  In  the  synagogue,  one  might  rise  to  signify  his  desire 
to  read.  Besides  it  was  customary  for  the  Jews  to  stand  when  they  read  the 
Scriptures  in  public.  The  congregation  or  the  chief  ruler  must  have  re- 
quested Jesus  to  read.  JFor  "  a  reader  may  not  read  until  the  chief  of  tlie 
congregation  bids  him  read ;  yea,  even  a  minister  of  tlie  congregation  or  a 
ruler  of  the  synagogue,  may  not  read  of  himself,  until  the  congregation,  or 
the  chief  among  them  bids  him  read."  *  Therefore  Jesus  being  permitted  to 
read  "  he  stood  up."  They  even  forbid  the  reader  of  the  law  to  lean  upon 
anything.!  But  this  rule  did  not  apply  to  reading  from  the  book  of  Esther: 
for  in  reading  that,  the  reader  was  allowed  to  stand  or  sit.  X  And  Jesus,  no 
doubt,  waited  for  the  roll  to  be  handed  to  him  by  the  chazzan  or  "minister" 
as  was  the  custom  in  the  synagogue.  § 

II.    there  was  delivered  unto  him  . .  Isaiah]    The  law  must  have 


Common  Version. 

17  And  tliere  was  delivered  unto  liim  the 
book  of  the  prophet  Ksaias.  And  when  he 
had  opened  the  book,  he  found  the  place  where 
it  was  written. 


Revised  Version. 

17  bath  day,  and  stood  up  to  read.     And  there 
was  delivered  unto  him  i  the  book  of  tlie 
prophet  Isaiah.     And  he  opened  the  ^ book, 
and  found  the  place  where  it  was  written, 
1  Or,  a  roll  2  Or,  roll 


*  Maimon.  Hil.  Teph.  12  :  7.  f  Ben.  Asher.  in  T.  Megill.  3 : 1. 

J Mishna.  Megill.  4:1.  §  Mishna.  Toma.  7 : 1. 


Luke  4  :  18.]  REJECTED   AT  NAZARETH.  77 

been  first  read.  As  teaching  was  the  principal  object  of  the  synagogue;  its 
services  were  simple,  varied,  and  elastic.  It  usually  began  with  two  benedic- 
tions or  prayers,  and  the  shenia  "  hear,"  a  recitation  of  three  texts  from  the  law 
as  a  kind  of  "creed,"  to  wit.  Dent.  6:4-9;  11  :  13-21 ;  and  Num.  15  :  37-41, 
followed  by  another  prayer.  The  Mishnah  declares  that  he  who  read  from 
the  prophets  was  expected  to  say  the  "  shema  "  and  the  prayers  also.  *  It  is 
quite  probable  our  Lord  conformed  to  this  custom  when  in  the  synagogue  at 
Nazareth.  After  the  "creed"  and  prayers  came  the  reading  of  a  lesson  from 
the  law.  The  law  must  be  read  in  regularly  successive  sections,  and  the  Pen- 
tateuch was  divided  into  fifty-four  sections  for  this  purpose  ;  one  section  being 
read  on  each  successive  Sabbath  of  a  year,  beginning  with  the  Sabbath  after 
the  feast  of  Tabernacles.  The  reading  of  the  law  was  followed  by  a  lesson 
from  the  prophets.  The  chazzan  of  tiie  synagogue  handed  Jesus  a  "roll  of 
the  prophet  Isaiah."  The  Jewish  Scriptures  were  written  upon  long  rolls  of 
papyrus  or  parchment.     The  roll  of  the  law  was  rolled  up  from  both  ends. 

opened  the  book]  The  Greek  word  rendered  "  opened,"  means  literally 
"unrolling"  the  book  or  roll.  When  one  wished  to  find  a  particular  place  in 
a  Jewish  roll  or  book  of  the  law,  he  unrolled  the  roll  at  one  end,  while  he 
rolled  it  up  at  the  other,  until  he  found  the  place.  It  was  forbidden  to  unroll 
a  book  of  the  law  before  a  public  congregation,  f  All  other  Jewish  books, 
including  the  prophets,  were  rolled  from  the  beginning  to  the  end  of  them, 
and  the  roll  of  the  prophets  might  be  unrolled  before  the  congregation. J  So 
Jesus  unrolled  the  book,  to  find  the  place,  as  any  reader  would  then  do.  And 
the  reader  was  not  required  to  read  consecutively  in  the  prophets,  but  might 
skip  portions,  ||  provided  there  was  no  pause  in  the  reading.  Notice  how 
exactly  the  narrative  of  Luke  shows  that  Jesus  conformed  to  the  Jewish 
rules,  in  unrolling  the  roll  of  Isaiah  before  the  congregation,  and  as  we  shall 
see  under  v.  18,  in  exercising  his  privilege  of  not  reading  texts  in  their 
regular  succession.  He  found  the  place,  not  so  much  by  seeking  for  it;  but, 
as  the  Greek  word  implies,  casually,  in  popular  phrase  "  by  chance,"  or  as  we 
would  say  providentially. 

18.  anointed  me  to  preach]  The  passage  Jesus  read  is  from  the  third 
portion  of  Isaiah  which  relates  to  the  person,  work,  sufferings  and  triumph 
of  the  church  of  the  Messiah.  It  is  known  as  the  haphthara,  or  section 
appointed  to  be  read  on  the  great  day  of  atonement.  The  citation  here  quite 
closely  follows  the  Septuagint  of  Is.  61  : 1-3.  But  the  clause  "  to  set  at  liberty 
them  tliat  are  bruised  "  is  not  in  Is.  61 : 1-3,  but  is  found  in  the  Greek  version  of 


Common  Version. 

18  The  Spirit  of  the  Lord  is  upon  me,  be- 
cause he  hath  anointed  me  to  preacli  the  gos- 
pel to  the  poor;  he  hath  sent  me  to  heal  the 
brokenhearted,  to  preach  deliverance  to  the 
captives,  and  recovering  of  sight  to  the  blind, 
to  set  at  liberty  them  that  are  bruised, 


Revised  Version. 

18    The  Spirit  of  the  Lord  is  upon  me, 

1  Because  he  anointed  me  to  preach  2  good 

tidings  to  the  poor: 
He  hath  sent  me  to  proclaim  release  to  the 

captives, 
And  recovering  of  sight  to  the  blind, 
To  set  at  liberty  them  that  are  bruised, 


1  Or,  Wherefore        2  Or,  the  gospel 


*  Megill.  4 : 5.  ^Tmna.  70  : 1.     Maimon.  Hil.  Teph.  12 : ! 

X  Sopherim.  11 :  2.  !|  Megill.  4 : 4. 


78  A  COMMENTARY   ON  THE  GOSPEL  OF  LUKE.         [Luke  4  :  1 9-21. 

Is.  58  :  6.  This  privilege  of  selecting  or  "skipping"  was  allowed  in  the  read- 
ing of  the  prophets  as  we  have  seen.  In  using  the  permission  the  reader  was 
not  allowed  to  pause,  nor  must  his  interpreter.  In  reading  the  old  Hebrew 
of  the  Scriptures,  a  methurgeman  or  "  interpreter  "  was  required  who  translated 
the  old  Hebrew  into  the  vernacular  Aramaic.  The  reader  would  read  three 
clauses,  and  then  the  interpreter  would  interpret  them  to  the  congregation. 
We  know  this  custom  prevailed  later,  and  probably  it  began  as  early  as  Christ's 
day.  Jesus  preached  in  the  wisdom  and  power  of  the  Spirit ;  those  whom 
God  sends  to  preach,  he  qualifies  for  that  work.  The  peculiar  mark  of 
Messiah's  work  would  be  that  it  was  to  and  for  the  poor.  This  has  ever 
characterized  the  true  gospel ;  it  is  for  the  poor,  and  in  sharp  contrast  with 
false  religions  in  this  respect.  Deliverance,  sight,  and  liberty  are  further 
marks  of  that  spiritual  jubilee  which  the  gospel  was  to  bring  to  the  world. 

19.  acceptable  year]  The  Lord's  time  for  completing  the  great  redemp- 
tion from  sin  had  come ;  the  world's  great  jubilee  year.  It  was  the  "  fulness  of 
time."     See  Gal.  4  :  4. 

20.  closed  the  book]  Jesus  rolled  up  the  roll  or  book,  as  the  high 
priest  did  after  he  had  read  the  law  on  the  day  of  atonement.  Jesus  then 
handed  the  roll  to  the  chazzan,  the  minister  or  sexton  of  the  synagogue,  who 
was  required  to  place  it  securely  in  the  chest  again.'-^  The  minister  was  re- 
quired to  receive  the  roll  in  his  right  hand,  and  to  hand  it  to  another  with 
the  same  hand,  f 

aiul  sat  down]  While  reading  the  Scriptures  he  stood,  as  the  Jewish  cus- 
tom required ;  but  in  preaching  or  teaching  their  custom  was  to  sit.  So 
Jesus  sat  to  deliver  an  address  or  sermon  with  which  the  service  of  the  syna- 
gogue usually  concluded.  This  sermon  or  teaching  might  be  by  any  person 
of  culture  whom  the  chief  of  the  synagogue  should  invite,  either  priest, 
scribe,  or  layman.  Thus  the  apostles  were  invited  to  speak,  after  the  law  and 
prophets  had  been  read  in  the  synagogue  at  Antioch.     Acts  13  :  15. 

eyes  of  all  .  .  were  fastened  on  him]  The  Greek  word  for  fastened  is 
used  twelve  times  by  Luke  (ten  times  in  the  Acts),  and  is  a  medical  term, 
signifying  close  and  continued  looking.  They  were  eagerly  waiting  for  his 
teaching  on  this  remarkable  passage. 

21.  this  Scripture  .  .  fulfilled]  Here  Jesus  began  to  depart  from  the 
fixed  rule  of  the  synagogue  and  its  elders.  A  settled  principle  of  the  ortho- 
dox Jewish  rabbis  was,  "  every  one  is  bound  to  teach  in  the  very  language 
of  his  teacher."     But  in  public  address  in  the  synagogue,  a  larger  liberty  was 


Common  Version. 

19  To  preach  the  acceptable  year  of  the 
Lord. 

20  And  he  closed  the  book,  and  he  gave  it 
agaiu  to  the  minister,  and  sat  down.  And  the 
ej'es  of  all  them  that  were  in  the  synagogue 
were  fastened  on  him. 

21  And  he  began  to  say  unto  them,  This  day 
is  this  Scripture  fulfilled  in  your  ears. 


Revised  Version, 

19  To  proclaim  the  acceptable  year  of  the 

Lord. 

20  And  he  closed  the  i  book,  and  gave  it  back 
to  the  attendant,  and  sat  down :  and  the 
eyes  of  all  in  the  synagogue  were  fastened 

21  on  him.  And  he  began  to  say  unto  them, 
To-day  hath  this  sciipture  been  fulfilled  in 


1  Or,  roll 


*  Mishn.  Sot.  7:7.  t  Sopher.  3 :  10. 


Ll-ke  i  :  22-26. J 


REJECTED   AT   NAZARETH. 


79 


allowed.  Delitzsch  gives  an  example  of  an  ancient  addres.s  based  upon  "He 
hath  clothed  me  with  the  garments  of  salvation,"  Is.  61  :  10,  in  his  "  Day  in 
Capernaum,"  pp.  131-133.  Tiiis  new  darshan  or  "teacher"  (so  called  from 
damsA,  "to  ask")  had  been  trained  up  among  them,  but  now  began  a  dis- 
course in  a  language  of  his  own.     This  was  startling  :  it  might  be  a  heresy. 

22.  wondered  at  the  words  of  grace]  The  hearers  were  amazed,  not 
so  much  at  the  moral  force  as  the  beauty,  of  what  he  said.  It  was  not  the 
matter  chiefly,  but  the  manner  in  v/hich  the  Saviour  spoke,  that  excited  their 
wonder.  It  implies  that  there  was  a  gentleness,  sweetness  and  persuasiveness 
in  his  manner  and  language  that  they  admired.  They  wondered  that  a  plain 
son  of  a  carpenter  from  their  own  town  had  such  power.  And  they  asked 
one  another,  "  Is  not  this  Joseph's  son  ?" 

23.  Physician,  heal  thyself]  This  was  a  common  Jewish  proverb; 
"Physician,  go  heal  thyself;"  and  "  Physician,  go  heal  thy  lameness." *  It 
is  not  found  in  ancient  Greek.  But  the  last  clause  of  the  verse  has  its  coun- 
terpart in  other  languages.  They  repeated  this  proverb  to  him  in  substance 
when  he  was  on  the  cross.     See  Matt.  27  :  42 ;  Mark  15  :  31. 

heard  done  in  Capernaum]  This  he  declares  they  would  say  to  him, 
but  Luke  does  not  tell  us  that  they  did  say  it  on  this  occasion  ;  hence  it  is 
fair  to  infer  that  there  was  a  later  visit,  as  noted  in  Mark.  Jesus  had  healed 
a  nobleman's  son  at  Capernaum,  and  he  had  been  there  with  his  mother  and 
brethren  some  days.  John  2  :  12.  It  is  in  accord  with  Christ's  usual  work  to 
suppose  that  other  miracles  had  already  been  done  in  Capernaum,  though  the 
evangelists  have  not  narrated  them. 

24.  No  prophet  is  accepted  in  his  own  country]    There  is  an  old 

Chinese  proverb  very  similar.  The  French  say  "  no  man  is  hero  to  his  valet," 
and  "  few  men  are  admired  by  their  servants."  Plutarch  gives  a  similar  Greek 
proverb  used  by  Antigonus.  Jesus  "  did  not  many  mighty  works  there 
because  of  their  unbelief."     Matt.  13  :  58. 

25.  26.  three  years  and  six  months]    This  is  the  period  of  the  drought, 

as  given  also  in  James  5  :  17.     The  "  third  year"  noted  in  1  Kings  18  : 1,  as 


Common  Version. 

22  And  all  bare  him  witness,  and  wondered 
at  the  gracious  words  which  proceeded  out  of 
his  mouth.  And  they  said,  Is  not  this  Joseph's 
son? 

23  And  he  said  unto  them,  Ye  will  surely 
say  unto  me  this  proverb,  Physician,  heal  thy- 
self:  whatsoever  we  have  heard  done  in  Caper- 
naum, do  also  here  in  thy  country. 

24  And  he  said,  Verily  I  say  unto  you,  No 
prophet  is  accepted  in  his  own  country. 

25  But  I  tell  you  of  a  truth,  many  widows 
were  in  Israel  in  the  days  of  Elias,  when  the 
heaven  was  shut  up  three  years  and  six 
months,  when  great  famine  was  throughout 
all  the  land; 

26  But  unto  none  of  them  was  Elias  sent, 
save  unto  Sarepta,  a  city  of  Sidon,  unto  a 
woman  that  was  a  widow. 


Revised  Version. 

22  your  ears.  And  all  bare  him  witness,  and 
wondered  at  the  words  of  grace  which  pro- 
ceeded out  of  his  mouth  :  and  they  said.  Is 

23  not  this  Joseph's  son  ?  And  he  said  unto 
them,  Doubtless  ye  will  say  unto  me  this 
parable.  Physician,  heal  thyself:  whatsoever 
w-e  have  heard  done  at  Capernaum,  do  also 

24  here  in  thine  own  country.  And  he  said. 
Verily  I  say  unto  you,  No  prophet  is  accept- 

25  able  in  his  own  country.  But  of  a  truth  I 
say  unto  you.  There  were  many  widows  in 
Israel  in  the  days  of  Elijah,  when  the 
heaven  was  shut  up  three  years  and  six 
months,  when   there  came  a  great  famine 

26  over  all  the  land ;  and  unto  none  of  them 
was  Elijah  sent,  but  only  to  '  Zarephath,  in 
the  land  of  Sidon,  unto  a  woman  that  was  a 


1  Gr.  Sarepta. 


Zohar;  and  Ber.  Rab.  20  :  4  :  23. 


80 


A   COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Luke  4  :  27-30. 


the  time  when  the  Lord  directed  Elijah  to  shew  himself  to  Ahab,  and  when 
rain  would  be  sent,  refers  to  the  "third  year"  of  Elijah's  sojourn  with  the 
widow.  The  drought  began  nearly  a  year  before  the  prophet  went  to  Zare- 
phath.  The  story  of  this  drought  is  found  in  1  Kings  17  and  18.  Sarepta 
(Zarephath)  was  a  town  of  Phoenicia  near  the  sea-coast,  between  Tyre  and 
Sidon;  now  called  Surafend.  Tliese  instances  illustrate  the  wisdom  and 
power  of  Jesus  in  drawing  lessons  from  Old  Testament  narratives. 

27.  Naaman  the  Syrian]  He  alone  was  cured  by  Elisha,  and  he  was  a 
Syrian,  a  foreigner ;  although  there  were  many  lepers  in  Israel  also  at  tliat 
time,  Elisha  cured  none  of  them  ;  nor  had  Elijah  saved  one  of  the  many 
starving  widows  in  Israel  in  that  time  of  great  famine ;  but  he  had  saved  one 
in  the  Phoenician  town  outside  of  Israel.  The  inference  to  be  drawn  from 
these  examples  was  easily  seen.  You  Nazarenes  are  like  the  people  of  Israel 
in  Ahab's  day.  The  Lord  passed  them  by  for  their  wickedness  and  saved  a 
Gentile ;  so  he  will  now  reject  Israel  for  unbelief  and  call  the  Gentiles.  Only 
a  divine  Teacher  would  have  drawn  such  a  lesson  from  these  Old  Testament 
narratives. 

28.  filled  with  wrath]  There  is  almost  a  touch  of  irony  in  these  words. 
The  evangelist  makes  the  reader  see  the  gross  inconsistency  of  the  Nazarenes 
in  boiling  with  anger  while  within  God's  house.  They  did  not  restrain  their 
wrath  for  a  reverent  or  decent  closing  of  the  service. 

29.  rose  up]  or  "rising  up"]  This  implies  that  they  were  sitting 
during  the  reading  and  address,  and  in  their  great  rage  having  sprung  up  at 
once  before  the  service  had  formally  ended  they  forcibly  put  iiim  out  of  the 
synagogue,  and  hustling  him  out  of  their  little  town,  were  about  to  throw  him 
over  the  "  brow  of  the  hill "  or  precipice,  probably  the  one  near  the  Maronite 
Church,  which  is  now  from  forty  to  fifty  feet  high.  The  so-called  "Mount  of 
Precipitation"  where  one  tradition  places  this  scene  is  two  miles  from  the 
city  (more  than  a  Sabbath  day's  journey),  and  therefore  not  the  place.  If 
they  thought  him  guilty  of  blasphemy,  the  punishment  would  be  death  by 
stoning.  Hurling  one  down  a  rocky  cliff  was  regarded  by  the  rabbis  as  a 
form  of  stoning. 

30.  passing  through  the  midst  of  them]    This  was  a  wonderful 

though  not  necessarily  a  miraculous  escape.  His  calmness,  dignity,  energy  and 
wisdom  would  enable  him  to  astonish  and  baffle  an  angry  mob,  and  to  escape 
from  their  fury.  "  Went  his  way,"  seems  to  favor  the  idea  of  a  resolute, 
brave  man,  of  high  moral  character  marching  through  the  wild,  angry  crowd, 


Common  Veksion. 

27  And  many  lepers  were  in  Israel  in  the 
time  of  Eliseus  the  prophet;  and  none  of  them 
was  cleansed,  saving  Naaman  the  Syrian. 

28  And  all  they  in  the  synagojjne,  when 
they  heard  these  things,  were  filled  with 
wrath, 

29  And  rose  up,  and  thrust  him  out  of  the 
city,  and  led  him  unto  the  brow  of  the  hill 
whereon  their  city  was  built,  that  they  might 
cast  him  down  headlong. 

30  But  he,  passing  through  tho  midst  of 
them,  went  his  way, 


Revised  Version. 

27  widow.  And  there  were  many  lepers  in 
Israel  in  the  time  of  Elisha  the  prophet; 
and   none  of  them  was  cleansed,  but  only 

28  Naaman  the  Syrian.  And  they  were  all 
filled  with  wrath  in  the  synagogue,  as  they 

29  heard  tliese  things;  and  they  rose  up,  and 
cast  him  forth  out  of  the  city,  and  led  him 
unto  the  brow  of  the  hill  whereon  their 
city  was  built,  that  they  might  throw  him 

30  down  headlong.  But  he  passing  through 
the  midst  of  them  went  his  way. 


Luke  4: 31.]  HEALING  IN  CAPERNAUM.  gl 

as  they  sought  to  hold  him,  and  walking  away  leaving  them  staring  after  him 
in  amazement,  not  knowing  what  to  think  of  him. 

Suggestive  Applications. — 1.  Successfully  to  overcome  a  great  tempta- 
tion gives  increased  spiritual  power.  2.  A  strong  character  behind  a  bold 
preacher  awakens  men's  admiration,  and  sometimes  their  hatred.  3.  Jesus 
set  us  an  example  in  habitually  attending  service  in  God's  house.  4.  God's 
word  is  the  source  of  instruction  in  God's  house.  5.  Jesus  set  us  an  example 
of  reverence  and  decorum  in  the  sanctuary.  6.  Close  attention  to  the  word 
and  to  the  teaching  is  commendable  in  worship.  7.  The  Old  Testament  has 
rich  spiritual  lessons  for  our  instruction  and  comfort.  8.  The  gospel  of  Jesus 
is  hope  and  strength  for  the  poor.  9.  "  Truth  embitters  those  whom  it  does 
not  enlighten."  10.  Luther  says,  "  The  word  of  God  is  a  sword,  a  war,  a 
poison,  a  scandal,  a  stumbling-block,  a  ruin,"  to  those  who  resist  it.  11.  How 
inconsistent,  how  insane,  to  be  carried  away  with  anger  against  God's  truth  in 
the  house  of  God ! 

Healing  in  Capernaum.    4  :  31-44.    Compare  Mark  1 :  21-39 ;  Matt.  8 : 

14-17. 

Capernaum,  Spring,  a.d.  28. 

The  call  of  four  disciples  which  Matthew  and  Mark  place  before  the  heal- 
ing of  Peter's  wife's  mother,  Luke  narrates  after  that  miracle  and  in  the 
next  chapter,  and  here  continues  his  account  of  the  teaching  of  Jesus  in  the 
synagogue. 

31.  came  down  to  Capernaam]  Nazareth  was  up  in  the  hills;  Caper- 
naum down  by  the  Lake  of  Galilee,  and  over  1500  feet  lower  than  Nazareth. 
Capernaum  (town  of  Nahum),  which  is  not  named  in  the  O.  T.,  became 
Christ's  "  own  city,"  and  the  scene  of  some  of  his  most  remarkable  miracles 
and  teachings.  It  was  on  the  northwest  shore  of  the  Lake  of  Galilee,  and 
probably  at  Tell  Hum.  The  roads  to  Tyre  and  Sidon,  to  Damascus,  Sepphoris 
(a  chief  city  of  Galilee),  and  Jerusalem  from  this  city  were  then  great 
thoroughfares.  It  was  also  in  the  center  of  what  might  be  called  the  "  trades 
district "  of  Palestine.  It  had  collectors  of  customs,  a  noted  synagogue,  and 
was  one  of  the  most  important  cities  of  Galilee,  but  its  complete  destruction 
fulfills  the  woes  pronounced  upon  it.  Matt.  11  :  23,  24.  Luke  10  :  15. 
Had  Luke  written  to  a  Hebrew  of  Palestine,  it  would  have  been  unnecessary 
to  inform  his  reader  that  Capernaum  was  "  a  city  of  Galilee."  From  this  and 
similar  references  to  cities  in  Galilee,  it  is  inferred  that  he  wrote  to  a  Gentile 
not  acquainted  with  Galilee. 

taught  them]  Or  better,  *'  was  teaching  them."  For  the  Greek  conveys 
the  idea  of  a  continuous  or  habitual  act ;  "  he  was  teaching  them  on  the 
Sabbath  days"  (the  plural  form  in  Greek).  This  teaching,  as  we  learn  from 
Mark  1 :  21,  was  in  "  the  synagogue  "  (see  also  v.  33)  as  it  had  been  in  Naza- 
reth and  elsewhere. 


Common  Version. 

31  And  came  down  to  Capernaum,  a  city  of 
Galilee,  and  taught  them  on  the  sabbath  days. 

6 


Revised  Version. 

31      And  he  came  down  to  Capernaum,  a  city 
of  Galilee.    And  he  was  teaching  tliem  oq 


82 


A   COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Luke  4  :  32-34. 


32.  they  were  astonished]  The  Greek  word  for  astonished  is  a  strong 
one,  literally  meaning  "  to  strike  one  out,"  as  in  boxing,  or  to  knock  one  sense- 
less, and  hence  to  be  struck  with  sudden  astonishment.  Here  again  it  was  at 
the  manner  of  his  teaching.  The  astonishment  was  also  increased  by  the 
matter  of  it. 

his  word  was  with  authority]  It  was  in  sharp  contrast  with  that  of 
the  scribes,  for  it  carried  power  and  authority  with  it.  It  was  direct,  and 
appealed  to  the  conscience  and  heart  for  its  truthfulness.  The  scribes  sup- 
ported every  statement  and  minute  point  in  their  teaching  by  tedious  and 
endless  references  to  authorities,  to  previous  rabbis.  Farrar  pitiiily  says, 
"  Christ  referred  to  no  precedents ;  quoted  no  authorities ;  dealt  with  fresher 
and  nobler  topics  than  fantastic  hcujadoih,  *  legends,'  and  weary  halachoth, 
'  rules.'  He  spoke  straight  from  the  heart  to  the  heart."  Really  eminent 
teachers  usually  do  this. 

33.  spirit  of  an  unclean  devil  [demon]    As  he  was  teaching  in  the 

synagogue  one  who  had  the  spirit  of  an  unclean  demon  croaked  out  (as  the 
Greek  word  for  "cried  out"  primarily  means).  The  Greek  word  also, 
^aifj.6viov,  "  demon,"  was  used  to  signify  supernatural  beings,  wicked  or  good. 
Hence  the  word  "  unclean  "  is  added  here  to  show  that  this  was  a  bad  demon 
or  spirit,  though  not  the  devil,  for  which  another  word,  SidiSoAoc,  "diabolns" 
is  used.  After  making  reasonable  allowance  for  whatever  figurative  language 
may  be  found  in  the  narratives  of  the  healing  of  demoniacs,  and  for  known 
physical  diseases  that  might  produce  some  similar  symptoms,  there  are  still 
peculiar  features  of  these  manifestations  not  accounted  for,  and  the  only  ra- 
tional conclusion  is  that  these  persons  were  actually  tormented  by  demoniacal 
spirits.  The  Holy  One  became  incarnate;  and  that  the  devil  should  strive 
to  imitate  this,  by  causing  evil  spirits  to  enter  men,  that  is,  to  become  incar- 
nate, agrees  with  what  we  know  of  the  character  of  Satan.  Why  should  it 
seem  strange  that  the  devil  exercised  this  power,  to  resist  the  kingdom  which 
Christ  was  to  set  up  among  men  ?  Modern  science  has  not  yet  shown  that 
such  actual  demoniacal  possession  even  now  is  impossible.  For  fuither  in- 
formation, see  special  note  on  demoniacal  possession  in  ray  Commentary  on 
Matthew,  pp.  103,  104. 

34.  what  have  we  to  do  with  thee]  The  demoniacal  man  "  croaked 
ouf'^Ea,"  which  may  mean  "Desist,"  or  "Let  alone,"  as  in  the  Common 
Version,  or  may  simply  be  an  exclamation  "Ah  !"  as  in  the  Revised  Version. 
Then  he  added  the  question,  implying  that  there  was  nothing  common  between 


Common  Version. 

32  And  they  were  astonished  at  his  doctrine : 
for  his  word  was  with  power. 

33  ^  And  in  the  synagogue  there  was  a  man, 
wliich  had  a  spirit  of  an  unclean  devil,  and 
cried  out  with  a  loud  voice, 

34  Saying,  Let  us  alone  ;  what  have  we  to  do 
with  thee,  t/wu  Jesus  of  Nazareth?  art  thou 
come  to  destroy  us?  I  know  thee  who  thou 
art ;  the  Holy  One  of  God. 


Revised  Version. 

32  the  sabhath  day :  and  they  were  astonished 
at    his  teaching;    for  his  word   was   with 

33  authority.  And  in  the  synagogue  there  was 
a  man,  that  had  a  spirit  of  an  unclean 
demon  ;  and  he  cried  out  with  a  loud  voice, 

34  lAh !  what  have  we  to  do  with  thee,  thou 
Jesus  of  Nazareth  ?  art  thou  come  to  destroy 
us?    1  know  thee  who  thou  art,  tho  Holy 


1  Or,  lei  alone 


Luke  4  :  35-39.] 


HEALING  IN  CAPERNAUM. 


them.  You  are  against  us,  you  must  have  come  to  destroy  us.  For  I  know 
who  you  are,  the  Holy  One  of  God. 

35.  Hold  thy  peace]  ''Be  silent"  or  "muzzled,"  for  the  same  Greek 
word  is  rendered  "  muzzle  "  in  1  Cor.  9  :  9.  Jesus  did  not  need,  nor  would  he 
accept  the  testimony  of  demons  as  to  his  true  character  and  mission.  His 
answer  is,  "  Come  out ! " 

he  came  out]  What  a  simple  record  is  this !  Jesus  spake  the  word  "  come 
out;"  the  demon  threw  the  man  down  (Mark  puts  a  different  and  more 
graphic  word,  "tearing  him"  or  "convulsing  him,"  1  :  26,  Revised  V^ersion), 
and  came  out  without  having  hurt  him.  It  would  have  been  marvellous  if 
the  people  had  not  been  "  amazed."  Canon  Mozley  wisely  observes,  "  miracles 
are  not  contrary  to  nature,  but  beyond  and  above  it." 

37.  fame  [rumour]  into  every  place]    In  v.  14,  it  is  said  his  fame 

went  into  all  the  region ;  that  is,  was  widely  known  in  that  region.  Xow  it 
spreads  more  universally  into  every  hamlet  and  town  of  the  region.  The 
former  implies  that  it  was  known  to  some  in  every  important  town  ;  now  it 
becomes  so  widely  and  so  generally  diffiised  that  in  every  place  his  work  and 
fame  are  the  topic  of  conversation ;  "  he  is  in  everybody's  mouth,"  as  a  com- 
mon proverb  has  it. 

38.  into  Simon's  house]  From  sitting  in  the  synagogue  teaching, 
Jesus  "rose  up,"  and  went  into  Simon  Peter's  house,  or  Mark  says  "  the  house 
of  Simon  and  Andrew,"  Mark  1  :  29,  the  two  brothers  having  a  house  or  home 
together. 

Simon's  wife's  mother]  The  friends  and  disciples  of  Christ  were  not 
free  from  sickness  and  afflictions.  This  healing  is  recorded  by  three  evan- 
gelists, Matt.  8  :  14 ;  Mark  1  :  30.  The  Roman  Church  requires  all  priests  and 
ministers  to  be  celibates,  and  will  not  allow  them  to  be  married ;  but  Peter, 
who  they  say  was  the  first  pope,  had  a  wife  ;  and  appears  to  have  taken  her 
about  with  him  in  his  apostolic  labors.     See  1  Cor.  9  :  5. 

a  great  fever]  Here  Luke  uses  a  medical  word.  The  ancients,  as  Galen 
says,  divided  fevers  into  "  great "  and  "  little."  The  members  of  the  family 
joined  in  asking  Jesus  to  heal  her. 

39.  stood  over  her]     Jesus  stood  so   that  he  was  bending  over  her. 


Common  Version. 

35  And  Jesus  rebuked  him,  saying,  Hold  thy 
peace,  and  come  out  of  him.  And  when  the 
devil  had  thrown  liim  in  the  midst,  he  came 
out  of  him,  and  hurt  him  not. 

36  And  they  were  all  amazed,  and  spake 
among  themselves,  saying,  What  a  word  is 
this!  for  with  authority  and  power  he  com- 
mandeth  the  unclean  spirits,  and  they  come 
out. 

37  And  the  fame  of  him  went  out  into  every 
place  of  the  country  round  about. 

38  ^  And  he  arose  out  of  the  synagogue,  and 
entered  into  Simon's  house.  And  Simon's 
wife's  mother  w^as  taken  with  a  great  fever ; 
and  they  besought  him  for  her. 

39  And  he  stood  over  her,  and  rebuked  the 
fever;  and  it  left  her:  and  immediately  she 
arose  and  ministered  unto  them. 

1  Or,  this  loord,  that  with 


Revised  Version. 

35  One  of  God.  And  Jesus  rebtiked  him,  say- 
ing, Hold  thy  peace,  and  come  out  of  him. 
And  when  the  demon  had  thrown  him  down 
in  the  midst,  he  came  out  of  him,  having 

35  done  him  no  hurt.  And  amazement  came 
upon  all.  and  they  spake  together,  one  with 
another,  saying,  What  is  ifhis  word?  for 
with  authority  and  power  he  commandeth 
the  unclean  spirits,  and  they  come  out. 
And  there  went  forth  a  rumour  concerning 
him  into  every  place  of  the  region  round 
about. 

And  he  rose  up  from  the  synagogue,  and 
entered  into  the  house  of  Simon.  And 
Simon's  wife's  mother  was  holden  with  a 
great  fever;  and  they  besought  him  for  her. 
And  he  stood  over  "her,  and  rebuked  the 
fever;  and  it  left  her:  and  immediately  she 
rose  up  and  ministered  unto  them, 

authority  . .  .  come  oxd  f 


37 


38 


39 


84 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Luke  4 :  40-44. 


And  he  took  her  hand  (so  Matthew  and  Mark  say),  and  rebuked  the  fever, 
and  he  raised  her  up,  and  the  fever  left  her  at  once.  As  proof  of  a  complete 
cure  she  immediately  arose  and  began  to  wait  upon  them,  as  the  hostess  of  a 
house  would  in  caring  for  her  guests. 

40.  the  sun  was  setting]  This  was  the  Sabbath  day,  v.  31.  Works 
of  necessity  and  mercy  are  lawful  ou  the  Sabbath.  But  the  rabbis,  who  per- 
verted the  law,  would  not  allow  the  people  to  bring  their  sick  to  Jesus  until 
the  Sabbath  had  ended,  which  was  at  sunset;  for,  the  Jews  counted  the  day 
as  beginning  at  sunset  and  ending  at  the  next  sunset.  In  the  twilight  the 
crowds  gathered  about  the  door  of  Simon's  house,  bearing  all  kinds  of  diseased, 
lame,  blind,  crazy,  and  demoniac  persons,  until  no  doubt  the  narrow  street 
was  choked  with  the  multitudes.  But  they  were  all  sent  away  rejoicing,  for 
the  Great  Physician  having  laid  his  hands  on  every  one  of  them,  he  healed 
them. 

41.  devils  [demons]  also  came  out]  The  cure  of  this  class  of  afflicted 
persons  was  so  remarkable  that  special  mention  is  made  of  them.  They  cried 
or  "croaked  out,"  declaring  that  Jesus  was  "the  Son  of  God."  "Christ"  is 
omitted  here,  in  the  most  of  the  best  MSS.  and  also  in  the  Revised  Version  ; 
but  appears  at  the  end  of  the  verse.  The  demons  made  this  confession,  per- 
haps, to  excite  the  opposition  of  Jewish  rulers,  and  thus  hinder  Jesus  in  his 
work.  But  Jesus  silenced  even  the  demons,  proving  that  he  had  power 
greater  than  evil  spirits  possessed. 

42.  into  a  desert  place]  Jesus  rose  very  early  ;  "  a  great  while  before 
day"  Mark  says  (1  :  35),  and  retired  as  daylight  began  to  dawn,  to  a  solitary 
desert  (deserted,  that  is  uninhabited)  place  for  prayer.  But  Simon  and  the 
people  searched  for  him,  as  one  seeks  for  what  is  missed,  and  came  and 
detained  or  held  him  back,  lest  he  should  transport  himself  from  them. 

43.  I  must  preach  .  .  to  other  cities]  Jesus  makes  tins  a  plea  or 
argument  for  going  away.  He  must  tell  the  glad  tidings  of  the  kingdom,  for 
the  Greek  word  means  "  to  evangelize"  and  is  not  Kr/pvaau,  '^ kerusso/'  the 
common  word  for  "preach,"  which,  however,  is  used  in  v.  44. 

44.  was  preaching  in  .  .  Galilee]     He  continued  preaching,  the  usual 


Common  Version. 

40  ^Now  when  the  sun  \va.s  sf^tting,  all  they 
that  had  any  sick  with  divers  diseases  brought 
tlieni  unto  him;  and  he  laid  his  hands  on 
every  one  of  them,  and  healed  them. 

41  And  devils  also  came  out  of  many,  cry- 
ing out,  and  saying,  Thou  art  Christ  the  Son 
of  God.  And  he  rebuking  them  suffered  them 
not  to  speak:  for  they  knew  that  he  was 
Christ. 

42  And  when  it  was  day,  he  departed  and 
went  into  a  desert  place:  and  the  people 
sought  him,  and  came  unto  him.  and  stayed 
him,  that  he  should  not  depart  from  them. 

4.3  And  he  said  unto  them,  I  must  preach 
the  kingdom  of  God  to  other  cities  also;  for 
therefore  am  I  sent. 

44  And  he  preached  in  the  synagogues  of 
Galilee. 


Revised  Version. 

40  And  when  the  sun  was  setting,  all  they 
that  had  any  sick  with  divers  diseases 
brought  them  unto  him ;  and  he  laid  his 
hands  on   every  one  of  them,  and  healed 

41  them.  And  demons  also  came  out  from 
many,  crying  out,  and  saying,  Tliou  art  the 
Son  of  God.  And  rebuking  them,  he  suf- 
fered them  not  to  speak,  because  they  knew 
that  he  was  the  Christ. 

42  And  when  it  was  day,  he  came  out  and 
went  into  a  desert  place:  and  the  multi- 
tudes sought  after  him,  and  came  unto  him, 
and  would  have  stayed  him,  that  he  sliould 

43  not  go  from  them.  But  he  said  unto  them, 
I  must  preach  the  i  good  tidings  of  the 
kingdom  of  God  to  the  other  cities  also :  for 
therefore  was  I  sent. 

44  And  he  was  preaching  in  the  synagogues 
of  2  Galilee. 


Or,  gospel        "  Very  many  ancient  authorities  read  Judsea, 


Luke  5  :  1.] 


THE  DRAUGHT  OF  PISHES. 


85 


word  for  proclaiming,  in  the  synagogues.  It  is  a  curious  fact  that  the 
Sinaitic,  Vatican  and  some  other  MSS.  read  liere  "of  Judaea"  instead  "of 
Galilee."  But  " Galilee"  seems  to  be  the  most  natural  and  fitting  reading  in 
this  connection.  Indeed,  the  other  reading  appears  so  unnatural,  and  so  like 
an  erroneous  one,  that  although"  several  critical  editors  had  adopted  it,  the 
Revisers  of  1881  declined  to  follow  it,  though  they  put  it  in  tlie  margin.  It 
seems  quite  foreign  to  the  course  of  Luke's  narrative  here  to  introduce  a 
reference  to  the  Judaean  ministry  of  Jesus. 

Suggestive  Applications.— 1.  God's  house  is  glorified  by  a  visit  of  the 
Lord  from  heaven.  2.  The  devil  departs  where  Jesus  enters.  3.  Evil  spirits 
knew  Christ  before  men  recognized  him.  4.  Demons  did  not  become  better, 
but  worse  from  their  knowledge  of  Christ.  5.  Jesus  came  to  free  us  from  the 
power  of  the  devil.  6.  Christ  hears  our  call,  when  we  are  in  temporal  dis- 
tress: if  it  seems  best  he  sends  deliverance.  7.  It  is  good  to  retire  often  for 
rest  and  prayer.  8.  The  good  news  of  the  kingdom  of  heaven  should  be 
spread  everywhere.  9.  The  Sabbath  and  the  house  of  God  may  bring  help  to 
soul  and  bod  v. 


The  Draught  of  Fishes.    5  : 1-11.    Compare  Matt.  4 :  18-22,  Mark 
1 :  16-20,  and  also  John  21 :  3-12. 

Near  Capkrnaum,  Spring,  a.d.  28. 

This  miraculous  draught  of  fishes  is  narrated  by  Luke  only,  but  the  call  of 
the  four  disciples  is  given  by  Matthew  and  Mark  also.  The  circumstances 
attending  this  call  as  stated  by  Luke  are  not  inconsistent  with  those  given  by 
the  others.  They  all  place  the  call  near  Capernaum,  by  the  beach  of  the 
Lake  of  Galilee,  and  where  those  called  were  fishing.  In  the  peculiar  form 
of  the  call  of  the  first  two  they  also  agree  in  substance,  and  that  the  last  two, 
James  and  John,  were  with  their  father  Zebedee  mending  their  nets.  Luke 
alone  describes  the  miraculous  draught  of  fishes,  and  refers  to  the  crowd 
washing  nets,  and  teaching  the  people  from  the  boat.  But  there  are  so  many 
facts  in  common  that  it  appears  obvious  that  the  three  accounts  refer  to  the 
same  call. 

1.  pressed  upon  him]  The  crowds  were  eager  to  hear  and  to  be  healed. 
Luke  uses  a  strong  word.  The  "multitude  pressed,"  literally,  "lay  down 
upon  "  him,  while  he  was  standing  on  the  beach  of  the  lake. 

Lake  of  Gennesarel]  The  other  evangelists  call  it  a  "sea;"  perhaps  fol- 
lowing a  Hebrew  idiom  which  calls  any  sheet  of  water,  yam,  "  sea."  Luke 
uses  the  more  accurate  Greek  term,  AZ/zvt^v,  "  lake."  The  Lake  of  Galilee  is 
a  clear,  beautiful,  pear-shaped  sheet  of  water,  about  12  miles  long  by  5  miles 
wide.  The  Jordan  river  flows  through  it,  coloring  the  waters  for  a  mile  after 
its  entrance.  The  lake  is  sixty  miles  northeast  from  Jerusalem,  and  is  nestled 
down  among  the  hills,  in  a  basin  that  is  depressed  about  650  feet  below  the 


Common  Version. 

t^HAP.   V. — And   it  came  to  pass,  that,  as 
y    the  people  pressed  upon  him  to  hear  the 
word  of  God,  he  stood  by  the  lake  of  Gennesaret, 


Revised  Version. 

5  Now  it  came  to  pas-!,  while  the  multitude 
piessed  upon  him  and  heard  the  word  of 
God,  that  he  was  standing  by  the  lake  of 


86 


A  COMMENTARY   ON   THE  GOSPEL  OF  LUKE. 


[Luke  5 : 2. 


level  of  the  Mediterranean  Sea.  There  were  numerous  towns  and  cities,  and 
a  thriving  commerce  around  this  kike  in  the  time  of  Christ.  Josephus  gives 
a  glowing  description  of  its  cool,  sweet  waters,  the  fish  which  abounded  in 
them,  and  of  the  sandy  shores.  He  also  describes  tlie  land  of  Gennesaret 
along  the  lake  as  wonderful  for  its  fruitful  soil,  its  mildness  of  climate,  its 
great  variety  of  autunmal  fruits,  declaring  that  it  furnished  grapes  and  figs 
for  ten  months  in  the  year,  besides  producing  olives,  oleanders,  walnuts, 
almonds,  and  palms  in  great  abundance.  See  Jew.  War.  3,  10:  7-8.  Its 
waters  still  abound  in  shoals  of  fish.  See  v.  6.  The  broken  range  of  hills  of 
limestone  and  basalt  which  hem  it  in  makes  it  liable  to  storms  and  sudden 
gusts  of  wind  which  often  sweep  down  upon  the  lake  now,  as  they  did  in  our 
Lord's  day. 

2.  two  ships  [boats]  standing]  These  were  two  small  fishing  boats, 
one  Simon's  and  the  other  probably  Zebedee's,  pulled  up  on  the  beach. 
There  are  only  a  few  fishing  boats  (three  or  four)  on  the  lake  now,  although 
fish  still  abound.  The  timber  for  boats  is  scarce ;  fish  bring  a  high  price, 
as  there  is  a  government  tax  upon  those  sold.     But  the  boats  and  vessels  then 

found  upon  the  lake  must 
have  been  very  numerous ; 
some  say  there  were  thou- 
sands. The  fishermen  hav- 
ing toiled  all  night,  had 
pulled  their  boats  up  on  the 
white  sandy  beach,  and  had 
gone  on  shore  to  clean  and 
mend  their  nets,  to  be  ready 
for  the  next  night's  work. 

their  nets]  The  Greek 
word  here  used,  dlKwa,  may 
have  first  meant  cast  nets,  but 
later  it  appears  to  have  been 
applied  to  any  kind  of  net. 
In  using  the  casting  net, which 
was  pear-shaped,  the  fisher- 
man commonly  went  out  into 
the  water,  and  seeing  signs  of 


W^^^ 


BOAT   ON   SEA    OF  GALILEE. 


(After  a  Photograph.) 

fish,  dexterously  twirled  the  net  over  his  head,  flinging  it  out  flat  upon  the  water 
over  the  fish,  the  weights  at  the  rim  of  the  net  causing  it  to  sink  down  quickly 
and  to  enclose  the  fish.  Two  other  words  are  used  to  designate  fishing  nets  in 
the  gospels.  In  Matt.  4:18,  au<pil3A7jGTpov,  meaning  "  what  is  thrown  around," 
and  describes  the  casting  net.  In  Matt.  4 :  20,  he  uses  the  other  word,  dUrva, 
for  "  nets,"  apparently  referring  to  the  same  ones  as  in  v.  18.     But  in  Matt. 


Common  Version. 

2  And  saw  two  ships  standing  by  the  lake: 
but  the  fishermen  were  gone  out  of  them,  and 
were  washing  their  nets. 


Revised  Version. 

2  Gennesaret ;  and  he  saw  two  boats  standing 
by  the  lake :  but  the  fishermen  had  gone 
out  of  them,  and  were  washing  their  nets. 


Luke  5  :  3-7.] 


THE   DRAUGHT   OF  FISHES. 


87 


13  :  47,  the  word  for  net  is  aayipi],  which  means  a  ''drag  net,"  or  a  long  one 
like  our  seine, 

3.  he  sat .  .  and  taught  .  .  out  of  the  boat]    The  boat  belonged  to 

Simon,  shared  probably  by  Andrew.  To  have  greater  freedom  in  speaking 
he  entered  the  boat,  and  had  Simon  put  it  out  a  little  from  the  shore,  then  he  sat 
down  as  ancient  teachers  usually  did,  while  teaching  the  multitude  which 
stood  on  the  sloping  beach. 

4.  let  down  your  nets]  This  he  said  to  all  in  the  boat.  And  when 
Jesus  ceased  speaking  he  said  to  Simon,  "  Put  out  into  the  deep."  He  used 
the  sailor's  term  for  pushing  out  a  vessel  (the  same  word  appears  in  v.  3). 
Loosen  out  or  let  down  your  nets  (ok-m),  the  same  general  term  for  any  kind 
of  a  net,  for  a  draught.  What  our  Lord  bids  us  do  we  should  do ;  obedience 
is  our  part;  results  are  with  him. 

5.  Master,  we  have  toiled  all  night]  Simon  answers  by  telling  the 
Master  of  a  night  of  fruitless  toil,  to  point  out  the  apparent  uselessness  of 
the  work,  but  yielded  obedience  with  hesitation.  Luke's  word  here  for 
Master  is  not  the  Hebrew  "  rabbi,"  nor  the  common  Greek  word  "  teacher," 
but  it  is  the  classical  Greek  word  fTr^crrdr?;^,  meaning  "one  set  over,"  that  is, 
"  overseer  "  or  "  commander,"  as  of  a  ship ;  in  a  broader  signification  "  Master." 
The  word  is  frequently  used  in  the  Septuagint,  but  in  the  New  Testament  by 
Luke  only.  The  disciple  Simon  had  been  fishing  all  night,  the  usual  time 
for  success  in  that  work,  but  had  not  caught  a  fish,  yet  to  please  and  obey  the 
Master  he  would  let  down  the  "  nets ; "  the  better  reading  being  the  plural  as 
in  the  Revised  Version. 

6.  they  inclosed  a  great  multitude  of  fishes]    And  having  let  down 

their  nets  they  inclosed  a  great  multitude  of  fishes,  and  their  nets  were 
breaking.  The  shoals  of  fish  are  so  large  and  closely  coinpacted  together 
often  in  this  lake  now,  that  a  haul  with  drag  nets  or  even  casting  nets  might 
take  in  so  many  fish  as  to  cause  the  nets  to  break. 

7.  becliOned  unto  their  partners]  The  word  rendered  "  beckoned  " 
is  common  with  Greek  writers  from  Homer  down,  and  means  first,  "to  nod," 
then  "  to  wink  "  or  "  to  make  signs  "  with  the  head,  eves,  or  hands.     The 


Common  Version. 

3  And  he  entered  into  one  of  the  ships,  which 
was  Simon's,  and  prayed  him  that  he  would 
thrust  out  a  little  from  the  land.  And  he 
sat  down,  and  taught  tlie  people  out  of  the 
ship. 

4  Now  when  he  had  left  speaking,  he  said 
unto  Simon,  Launch  out  into  the  deep,  and  let 
down  your  nets  for  a  drauo;ht. 

5  And  Simon  answering  said  unto  him, 
Master,  we  have  toiled  all  the  ni<:ht,  and  have 
taken  notliing:  nevertheless  at  thy  word  I  will 
let  down  the  net. 

6  And  when  they  had  this  done,  they  in- 
closed a  great  multitude  of  fishes:  and  their 
net  brake. 

7  And  they  beckoned  unto  thnr  partners, 
which  were  in  the  other  ship,  that  they  should 
come  and  help  them.  And  they  came,  and 
filled  both  the  ships,  so  that  they  began  to 
Bink. 


Revised  Version. 

3  And  he  entered  into  one  of  the  boats,  which 
was  Simon's,  and  asked  him  to  put  out  a 
little  from  the  land.     And  he  sat  down  and 

4  taught  the  multitudes  out  of  the  boat.  And 
when  he  had  left  speaking,  he  said  unto 
Simon,  Put  out  into  the  deep,  and  let  down 

5  your  nets  for  a  draught.  And  Simon  an- 
swered and  said.  Master,  we  toiled  all  night, 
and  took  nothing:  but  at  thy  word  I  will 

6  let  down  the  nets.  And  when  they  had 
this  done,  they  inclosed  a  great  multitude 
of  fishes;   and   their  nets  were  breaking; 

7  and  they  beckoned  unto  their  partners  in 
the  other  boat,  that  they  should  come  and 
help  them.     And  they  came,  and  filloil  l".th 


88 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [Luke  5 :  8-10. 


Orientals  often  make  all  three  signs  at  once,  in  their  demonstrative  way. 
Their  "partners"  were  James  and  John  (v.  10).  The  fish  filled  both  boats, 
"  so  that  they  began  to  sink."  This  does  not  force  us  to  think  that  the  boats 
were  in  danger  of  going  under  the  water,  but  that  the  weight  of  the  load 
pressed  the  boat  down  in  the  water  perhaps  to  the  gunwale. 

8.  fell  down  at  Jesus'  knees]  "Simon  Peter"  (for  his  full  name  now 
appears)  was  ardent,  impulsive,  devoted  to  his  Master,  and  as  forward  to  con- 
fess his  own  unworthiness,  as  he  was  bold  to  avow  his  devotion  to  Jesus.  He 
now  sees  how  unbelieving  he  had  been,  and  how  reluctant  in  spirit  to  obey  the 
command  of  the  Master  to  let  down  the  nets.  This  unbelief  was  his  sin ; 
and  he  frankly  confesses  it.  The  wonderful  draught  of  fishes  had  convicted 
him  of  his  sin.  God  often  uses  providential  events  to  convince  us  of  our  own 
unbelief  and  sin.  Simon  did  not  use  the  Greek  word  for  "  man"  in  general, 
when  he  said,  "  I  am  a  sinful  man,"  but  that  particular  word  which  refers  to 
an  individual ;  he  above  all  other  men,  felt  himself  to  be  sinful.  So  strong 
was  this  conviction,  that  he  was  impulsively  forced  to  ask  the  "  Lord  "  (Greek, 
Kvpie^  which  may  have  implied  divine  character),  the  Master,  to  depart  from 
him.  He  felt  himself  to  be  too  sinful  to  associate  with  one  so  true  as  the 
Master.  Compare  also  "  woe  is  me ! "  of  Is.  6  :  5,  and  "  I  abhor  myself,"  of 
Job  42  :  5,  6.  The  Arabs  have  a  common  expression  not  unlike  it.  If  a  man 
of  rank  offers  him  an  honorable  seat,  he  declines  it  with  '^Astagh  fir  Allah" 
"  I  ask  forgiveness  of  God."  An  intimation  that  one  is  worthy  of  great  atten- 
tion is  answered  by  a  similar  expression,  even  when  the  attention  is  finally 
accepted.  This  illustrates  Oriental  habits,  the  modern  expression  quite  closely 
corresponding  to  that  used  by  Simon. 

9.  he  was  amazed]  The  Greek  is  even  stronger ;  amazement  clasped 
around  him,  and  all  those  with  him,  at  the  catch  of  fishes  which  they  had 
taken.  The  words  are  chosen  from  the  language  applied  to  hunting  and  fish- 
ing. 

10.  sons  of  Zebedee]  Peter,  James,  and  John  were  thenceforth  to  be 
the  prominent  disciples  of  Jesus.  Zebedee  was  a  man  in  comfortable  circum- 
stances, for  he  had  hired  servants,  Mark  1  :  20,  owned  boats,  and  his  family 
was  of  enough  importance  for  his  son  John  to  be  acquainted  with  the  high 
priest  at  Jerusalem.  John  18  :  15.  The  Greek  word  for  "  partner  "  means 
primarily  "  an  associate  for  profit." 

thou  Shalt  catch  men]  Jesus  answers  Simon's  impulsive  request,  and 
turns  his  amazement  into  another  channel,  by  saying  "  Fear  not ;  from  hence- 
forth   thou  shalt  be  catching  men   alive;"   for  this  is   the  full   meaning. 


Common  Version. 

8  When  Simon  Peter  saw  it,  he  fell  down  at 
Jesus'  knees,  saying,  Depart  from  me ;  for  I  am 
a  sinful  man,  0  Lord. 

9  For  he  was  astonished,  and  all  that  were 
with  him,  at  the  draught  of  the  fishes  which 
they  had  taken  : 

10  And  so  was  also  James,  and  John,  the 
sons  of  Zebedee,  which  were  partners  with 
Simon.  And  Jesus  said  unto  Simon,  Fear 
not ;  from  henceforth  thou  shalt  catch  men. 


Revised  Version. 

8  the  boats,  so  that  they  began  to  sink.  But 
Simon  Peter,  when  he  saw  it,  fell  down  at 
Jesus'  knee.s,  saying.  Depart  from  me ;  for 

9  I  am  a  sinful  man,  0  Lord.  For  he  was 
amazed,  and  all  that  were  with  him,  at  the 
draught  of  the  fishes  which  they  had  taken  ; 

10  and  so  were  also  James  and  John,  sons  of 
Zebedee,  who  were  partners  with  Simon. 
And  Jesus  said  unto  Simon,  Fear  not;  from 


LrKE5:ll,12.]        HEALING  THE  LEPER  AND  THE  PARALYTIC.  gQ 

By  obeying  in  casting  the  nets  for  fish,  you  have  proved  your  fitness  for  the 
greater  and  more  difiicult  work.  You  have  been  taking  fish  for  deatli ;  now 
you  are  to  take  men  for  life;  to  make  converts  for  eternal  life.  Fish  was  the 
symbol  of  the  primitive  Christians.  The  word  'I;t^i'f ,  "  fish,"  is  a  familiar  in- 
scription on  the  catacombs  of  Rome.  The  five  letters  in  it  were  the  five  ini- 
tials of  'iTjGov^  XP'-^'''^^  ^^ov  vlbg  IiUTr/p^  "  Jesus  Christ,  Son  of  God,  Sav- 
iour." Tertullian  says,  "  We  little  fishes,  after  our  fish  {'IxOvg)  are  born  of 
water."  Socrates  has  a  like  simile :  "  Try  to  be  good  and  to  catch  the  good.  I 
will  help  you,  for  I  know  the  art  of  catching  men."     Xen.  Mem.  2  :  6, 

11.  they  left  all  and  followed  him]  This  fairly  implies  that  they  quit 
their  occupation  of  fishing,  and  became  constant  attendants  and  disciples  of 
Jesus.  They  had  seen  Jesus  before,  when  John  the  Baptist  had  pointed  out 
Jesus  to  Andrew  and  another,  John  1:35-42.  This  must  have  taken  place 
before  John  was  cast  into  prison,  and  therefore  before  this  call  mentioned  bv 
Luke.  Peter  at  a  later  period,  reminds  the  Lord  of  how  much  he  and  the 
others  had  left  to  follow  him.  The  boats,  nets,  fish,  home,  worldly  hopes, 
comforts,  habits,  were  as  much  to  them  as  far  greater  possessions  might  be  to 
others.  These  were  their  "  all,"  and  none  can  forsake  more  than  his  all  for 
Christ. 

Suggestive  Applications. — 1.  The  simple  gospel  will  draw  men.  2.  A 
humble  fisher  may  be  helpful  to  the  greatest  preacher.  3.  The  Christian  is 
to  do  what  the  Lord  directs.  4.  Previous  failure  should  not  hinder  us  from 
trying  again,  when  the  Lord  calls.  5.  The  Lord's  presence  and  power  bring 
success  in  all  spiritual  work.  6.  It  is  possible  for  the  Lord  to  draw  men  as  well 
as  to  collect  fish.  7.  Prosperity  is  sometimes  a  severer  test  of  character  than 
adversity.  8.  Conviction  of  sin  humbles;  grace  comforts.  9.  The  sinner  en- 
lightened, feels  that  he  is  unworthy  to  be  in  company  with  the  Master.  10. 
The  draught  of  fishes  was  less  wonderful  than  the  draught  of  souls  on  the  day 
of  Pentecost.     11.  Those  who  forsake  all  for  Christ,  gain  all. 

Healing  the  Leper  and  the  Paralytic.    5 :  12-26.     Compare  Matt. 
8 :  2-4 ;  9  :  2-8 ;  Mark  1 :  40-45 ;  2  : 1-12. 

Galilee  (perhaps  Hattin),  and  Caperxaum,  Spring  of  a.  d.  28. 

12.  in  one  of  the  cities]  That  is,  Jesus  was  in  one  of  the  cities  and  vil- 
lages of  Galilee,  and  on  his  first  circuit,  preaching  and  healing.  Some  who 
place  thi^  healing  after,  rather  than  before,  the  sermon  on  the  Mount,  suggest 
that  the  town  was  Hattin,  near  the  so-called  Mount  of  Beatitudes  (Horns  of 
Hattin). 


Common  Version. 

11  And  when  they  had  brouorht  their  Rhips 
to  laud,  they  forsook  all,  and  followed  him. 

12  ^  And  it  came  to  pass,  when  he  was  in  a 
certain  city,  hehold  a  man  full  of  leprosy ;  who 
seeing  Jesus  fell  on  Ms  face,  and  besought  him, 
saying,  Lord,  if  thou  wilt,  thou  canst  make  me 
clean. 


Revised  Version. 

11  henceforth  thou  shalt  i  catch  men.  And 
when  they  had  brought  their  boats  to  larifl, 
they  left  all,  and  fallowed  him. 

12  And  it  came  to  pass,  wliile  he  was  in  one 
of  the  cities,  behold,  a  man  full  of  leprosy: 
and  when  he  saw  Jesus,  be  fell  on  his  face, 
and  besought  him,  saying,  Lord,  if  thou 


1  Gr   tale  alive. 


90 


A  COMMENTARY   ON   THE   GOSPEL  OF  LUKE.        [Luke  5:  13, 14. 


a  man  full  of  leprosy]  Luke  again  uses  the  common  medical  phrase  to 
describe  the  leper's  condition.  He  was  full  of  leprosy ;  it  had  covered  his 
body.  The  Jews  regarded  the  leper  as  "  a  dead  person."  It  is  worthy  of  note 
that  when  the  leprosy  covered  all  the  man's  flesh,  that  is,  when  "  full  of  lep- 
rosy "  as  here,  he  was  considered  clean  under  the  Levitical  law.  See  Lev. 
13 :  13.  In  this  case,  as  in  cases  mentioned  in  Lev.  13  and  14,  it  was  chiefly 
a  disease  attacking  the  skin.  Indeed,  there  is  small  ground  for  identifying 
the  leprosy  of  the  Bible  with  the  horrible  and  incurable  disease  Elephantiasis 
Arabum,  now  sometimes  called  leprosy.  It  is  enough  to  state  here  that  this 
modern  disease  extends  to  the  bones,  which  it  destroys,  is  hereditary,  thought 
to  be  contagious,  incurable,  and  in  the  end  fatal.  The  leprosy  of  Lev.  13  and 
14  was  the  opposite  of  this,  a  disease  of  the  skin,  not  deeper  than  the  tissues, 
was  not  hereditary,  nor  contagious,  though  often  obstinate,  was  sometimes 
cured,  and  sometimes  got  well  of  itself,  and  was  seldom  fatal.  All  the  rhe- 
torical pictures  of  the  horrible  modern  disease,  drawn  on  the  mistaken  idea 
of  its  identity  with  the  common  types  of  Biblical  leprosy,  are  very  impressive, 
but  foreign  to  proper  Biblical  interpretation.  For  a  full  discussion  of  this 
question  see  my  Commentary  on  Matthew,  pp.  101-103. 

fell  on  his  face]  This  was  the  usual  Eastern  mode  of  salutation  to  a  su- 
perior. But  he  also  prayed  to,  or  "  worshipped"  Jesus,  as  Matthew  informs 
us  (8  :  2),  and  beseeching,  said.  If  thou  wiliest,  thou  art  able  to  cleanse  me. 

13.  I  will]  And  having  stretched  forth  his  hand,  he  touched  him  say- 
ing, I  will,  be  thou  cleansed.  There  was  no  delay ;  the  echo  to  the  leper's 
prayer  was  the  answer  of  the  Lord.  To  touch  a  leper  made  one  unclean  ;  the 
touch  of  Jesus  made  the  leper  clean.  AVhen  the  soul  cries,  God  be  merciful 
to  nie  a  sinner,  healing  and  justifying  grace  promptly  answers  by  free  forgive- 
ness. The  sinful  heart  is  gone;  a  new  nature  is  given.  The  child  of  sin 
becomes  a  child  of  God. 

14.  tell  no  man]  For,  1.  The  leper  was  not  to  boast  of  his  case.  2.  He 
was  not  to  raise  unnecessary  excitement  about  the  work  of  Jesus.  3.  Jesus 
would  not  be  advertised  as  a  miracle- worker.  Wonder-working  was  not  iiis 
great  mission,  but  teaching  and  founding  the  kingdom  of  heaven.  So  Jesus 
sternly  (Mark  1 :  43,  revised  reading,  margin)  charged  him  to  tell  no  man,  a 
charge  which  the  leper  disobeyed. 

shew  thyself  to  the  priest]  The  priest  was  the  proper  official  to  exam- 
ine and  pronounce  upon  a  supposed  cure  of  a  leper.  The  leper  was  then  to 
make  offerings  described  in  Lev.  14 :  2-32.  Passing  an  examination  by  the 
priest  would  be  a  testimony  not  only  to  the  priest  but  to  the  people,  that  he 
was  now  cured,  and  clean,  and  no  longer  to  be  excluded  from  society  as  the 
leper  was,  under  Jewish  law. 


Common  Version. 

13  And  he  put  forth  hi'x  hand,  and  tonched 
him.  saying.  I  will :  be  thou  clean.  And  im- 
mediately the  leprosy  departed  from  him. 

14  And  he  charged  him  to  tell  no  man  :  but 
go,  and  shew  thyself  to  the  priest,  and  offer  for 
thy  cleansing,  according  as  Moses  commanded, 
for  a  testimony  unto  them. 


Revised  Version. 

13  wilt,  thou  canst  make  me  clean.  And  he 
stretched  forth  his  hand,  and  touched  liim, 
saying,  I  will;  be  thou  made  clean.  And 
straightway    the     leprosy    departed     from 

14  him.  And  he  charged  him  to  tell  no  man; 
but  go  thy  way,  and  shew  thyself  to  the 
priest,  and  offer  for  thy  cleansing,  according 
as  Moses  commanded,  for  a  testimony  unto 


Luke  5  :  15-18]        HEALING   THE  LEPER  AND  THE  PARALYTIC. 


91 


15.  so  much  the  more  went  abroad  the  report]  This  was  in  con- 
sequence of  the  disobedience  of  the  leper,  who,  contrary  to  the  charge  of  Jesus, 
"blazed  abroad  the  matter."  Mark  1 :  45.  The  result  was,  that  still  greater 
crowds  gathered  to  be  healed,  and  Jesus  was  forced  to  retire  to  the  wilderness. 
Luke    also  adds  that  Jesus  "  prayed  "  while  alone  in  this  desert  place. 

II.  one  of  those  days]  This  is  better  than  the  reading,  "  on  a  certain 
day,"  of  the  Common  Version.  It  shows  the  indefinite  note  of  time  by  Luke. 
Jesus  was  teaching  during  the  time  noticed  in  chap.  4:  43,  in  a  house,  Mark 
tells  us,  to  which  Luke  adds,  Pharisees  and  doctors  of  the  law  were  sitting 
by  who  had  come  out  of  every  village  of  Galilee,  Judsea,  and  Jerusalem. 
This  is  not  to  be  regarded  as  the  language  of  popular  liyperbole,  but  implies 
that  these  Pharisees  and  doctors  were  representatives  of  these  classes  from  all 
these  sections,  attracted  thither  by  the  fame  of  Jesus,  and  sent  to  inspect  and 
report  upon  his  work  and  character.  Later  a  similar  delegation  appear  as 
spies  to  watch  and  accuse  him.     Matt.  15  : 1. 

the  power  of  the  Lord]  There  are  two  Greek  readings  of  this  clause: 
(1)  "the  power  of  the  Lord  was  present  to  heal  them,"  that  is,  the  people 
needing  healing,  as  the  Common  Version  reads.  And  (2)  the  power  of 
the  Lord  (the  Almighty)  was  with  him  (Jesus)  to  heal,  as  the  Eevised  Ver- 
sion reads,  basing  it  on  the  text  of  the  Sinaitic,  Vatican,  and  one  other  Uncial 
MS. 

18.  a  man  that  was  palsied]  The  house  was  full  of  people,  and  every 
space  was  crowded  even  about  the  door,  while  Jesus  was  teaching  in  the 
house.  And  behold,  four  persons  came  bearing  on  a  bed,  or  little  couch,  like 
a  thin  mattress  or  common  Eastern  mat,  a  man  that  was  palsied,  or  as  Luke 
literally  says,  "had  been  paralyzed,"  a  more  accurate  medical  term  describing 
a  disease  which  deprives  the  limbs  of  sensation  or  of  the  power  of  motion, 
and  sometimes  of  both. 

they  sought  .  .  to  Liy  him  before  him]  But  they  could  not  reach  even 
the  door  with  their  charge,  because  of  the  crowd.  This  is  characteristic  of 
the  stolid,  immovable  doggedness  with  which  an  Eastern  crowd  will  stick  to 
its  place,  and  not  give  way  even  for  the  sick  or  the  helpless.  So  the  four 
could  not  get  the  paralytic  through  the  door  to  Jesus. 


Common  Yersiox. 

15  But  so  much  the  more  went  there  a  fame 
al)road  of  him  :  and  great  multitudes  came  to- 
gether to  hear,  and  to  be  healed  by  him  of 
their  infirmities. 

16  ^  And  he  witiulrew  himself  into  the  wil- 
derness, and  praj'ed. 

17  And  it  came  to  pass  on  a  certain  day,  as 
he  was  teaching,  that  there  were  Pharisees  and 
doctors  of  the  law  sitting  by,  which  were  come 
out  of  every  town  of  Galilee,  and  Judea,  and 
Jerusalem:  and  the  power  of  the  Lord  was 
present  to  heal  them. 

18  ^  And,  behold,  men  brought  in  a  bed  a 
man  which  was  taken  with  a  palsy :  and  they 
sought  means  to  bring  him  in,  and  lay  him  be- 
fore him. 


Revised  Yersiox. 

15  them.  But  so  much  the  more  went  abroad 
the  report  concerning  him:  and  great  mul- 
titudes came  together  to  hear,  and  to  be 

16  healed  of  their  infirmities.  But  he  with- 
drew himself  in  the  deserts,  and  iirayed. 

17  And  it  came  to  pass  on  one  of  those  days, 
that  he  was  teaching  ;  and  there  were  Phari- 
sees and  doctors  of  the  law  sitting  by,  who 
were  come  out  of  every  village  of  Galilee 
and  Juda?a  and  Jerusalem :  and  the  power 

18  of  the  Lord  was  with  him  i  to  heal.  And 
behnld,  men  bring  on  a  bed  a  man  that  waa 
palsied:  and  they  sought  to  bring  him  in. 


Gr.  that  he  shoitld  heal.     Many  ancient  authorities  read  tJiat  he  should  heal  Ihem. 


92 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  5 :  19-21. 


19.  went  upon  the  housetop]  Unable  to  get  in  through  the  door,  the 
four  with  the  paralytic  turned  to  the  stairway  leading  to  the  roof,  found  in 
Eastern  houses  upon  the  outside  of  the  liouse. 

through  the  tiling  [tiles]  The  apparent  difference  of  this  account 
from  that  of  Mark,  who  says,  "  when  they  had  broken  up  the  roof,"  is  easily 

harmonized.      Most  of   the 

-^.^^  -  "^-^  houses    in    Syria  were    flat 

-=--:s:^^^te  ^SSs-^-=_  roofed,  low,  often  only  one 

story.  The  roof  was  sujjport- 
ed  by  beams,  over  which  were 
laid  boards,  reeds,  branches, 
or  flat  stones,  but  in  this 
case  the  covering  was  evi- 
dently of  tiles,  over  which 
was  placed  a  layer  of  clay  or 
earth,  hard-rolled,  to  shed 
rain.  They  would  first  "  dig 
through"  or  break  up  the 
earthen  covering,  as  Mark 
says,  then  take  up  the  tiles, 
as  Luke  implies.  If  the 
house  was  of  one  story,  the 
pallet  could  be  let  down 
STAIRCASE  OUTSIDE  OF  AN  EASTERN  HOUSE.  (After  a  Photo-  easllv  iuto  tlic  court  lu  the 
graph.)  centre  of  the  house,  or  if  it 

was  of  two  stories,  Jesus  would  be  in  the  guest-room,  the  largest  in  the  house 
and  on  the  second  floor ;  so  they  could  readily  let  the  paralytic  down  by 
holding  to  the  corners  of  his  thick  mat,  not  needing  the  aid  of  ropes. 

20.  thy  sins  are  forgiven  thee]  Jesus  seeing  their  faith,  that  is,  the 
faith  of  the  poor  man's  friends,  and  of  the  man  also,  said  to  the  sick  (Greek), 
"  Man,  thy  sins  have  been  remitted  thee."  Your  need  has  been  anticipated  : 
you  "  have  been  "  forgiven.  They  sought  healing  of  the  body ;  Jesus  first 
gave  healing  of  the  soul.  Perhaps  Jesus  saw  that  past  sin  had  brought  the 
affliction,  and  thus  his  words  had  a  deeper  meaning,  than  appear  at  a  cursory 
reading.  The  cause  of  affliction  is  removed  ;  soul  and  body  are  to  be  healed. 
The  Jews  held  that  disease  was  the  result  of  some  sin,  either  of  the  sufferer 
or  of  his  parents.     See  John  9  :  2. 

21.  Who  can  forgive]     This  question  implies  that  even  in  this  corrupt 


Common  Version. 

19  And  when  they  could  not  find  by  what 
way  they  might  bi'iiig  him  in  because' of  the 
multitude,  they  went  upon  the  housetop,  and 
let  him  down  through  tlie  tiling  with  ?ns  couch 
into  the  midst  before  Jesus. 

20  And  when  he  saw  their  faith,  he  said  un- 
to him,  Man,  thy  sins  are  forgiven  thee. 

21  And  the  scribes  and  the  Pharisees  began 
to  reason,  saying.  Who  is  this  which  speaketh 
blasphemies?  Who  can  forgive  sins,  but  God 
alone  ? 


Revised   Version. 

and  to  lay  him  before  him.  And  not  find- 
ing by  what  tvay  they  might  bring  him  in 
because  of  the  multitude,  they  went  up  to 
the  housetop,  and  let  him  down  through  the 
tiles  with  his  couch  into  the  midst  before 
Jesus.  And  seeing  their  faith,  he  said, 
Man,  thy  sins  are  forgiven  thee.  And  the 
scribes  and  Pharisees  began  to  reason,  say- 
ing. Who  is  this  that  speaketh  blas- 
phemies ?    Who  can  forgive  sins,  but  God 


Luke  5:  22-26.]        HEALING  THE   LEPER  AND  THE  PARALYTIC. 


93 


time  the  Jewish  priests  did  not  presume  to  pronounce  sins  forgiven,  as  the 
Romish  priests  do  now.  They  did  not  speak  out  their  objections,  but  thought 
them,  or  whispered  them  among  themselves.  Their  thought  took  on  a  con- 
temptuous and  sneering  form  :  Who  is  this  fellow  tliat  speaketh  blasphemies  ? 
Who  but  God  can  forgive  sins  ?  This  last  position  was  right ;  though  their 
first  one  was  wrong.  For,  if  Jesus  had  not  been  divine,  the  Pharisees  would  have 
been  right  on  both  points.  That  Jesus  assumed  to  forgive  sins,  and  wrougiit 
the  miracle  to  prove  his  right  and  power  to  do  so,  shows  that  he  was  divine, 
as  well  as  human.  The  only  other  alternative  is  to  believe  that  he  deceived 
the  people,  pretending  to  be  what  he  was  not,  and  therefore,  that  he  was  a  bad 
man.  But  every  rationalistic  and  reputable  skeptical  writer  holds  Jesus  to 
have  been  a  good  man.  He  "perceived  their  thoughts"  or  "reasonings," 
and  answered  them,  which  was  another  evidence  of  his  divine  character. 

23.  easier,  to  say]  It  would  be  easy  for  an  impostor  to  say  thy  sins  are 
forgiven  because  no  one  could  test  the  fact :  but  it  would  be  easy  to  test  the 
healing.  The  healing  was,  however,  like  all  miracles  of  Jesus,  to  attest  his 
word,  his  mission  as  the  true  Messiah.  So  he  follows  his  first  words  to  the 
man  by  the  command,  "Arise,  and  take  up  thy  couch,"  that  these  Pharisees, 
representatives  of  the  rulers,  might  know  that  he  had  power  to  forgive  sin,  a 
power  which  it  was  said  tlie  Messiah  would  have.    Dan.  7  :  13-22  ;  Acts  5  :  31. 

25.  he  rose  up  before  them]  A  paralytic,  helpless,  borne  of  four  to 
Jesus,  at  his  word  at  once  received  strength  to  rise  up,  roll  up  his  couch  or 
mat,  and  walk  away  to  his  liouse  praising  God  for  this  healing  of  body  and 
soul.  The  crowd  that  refused  him  entrance  now  stand  back  in  amazement 
to  allow  the  healed  man  a  way  out  through  the  door, 

26.  We  have  seen  strange  things  to-day]  It  was  a  miracle  that  as- 
tonished all,  inchiding,  no  doubt,  the  Pharisees.  Luke  says,  literally,  "And 
amazement  seized  all."  The  Greek  word  EKaTaaig^  ecstasis  (our  word  ecstasy 
is  from  it),  is  a  strong  one  meaning  "  to  put  one  out  of  his  usual  mind."  The 
"  multitude,"  Matthew  more  specifically  says,  "glorified  God"  and  were  filled 
with  fear.  The  Pharisees,  while  astonished,  are  not  to  be  included  among  the 
"all"  who  "glorified  God,"  or  among  the  multitude  filled  with  holy  awe  or 


Common  Version. 

22  But  when  Jesus  perceived  their  thoughts, 
he  answering  said  unto  them,  What  reason  ye 
in  your  hearts? 

23  Whether  is  easier,  to  say,  Thy  sins  be  for- 
given thee;  or  to  say.  Rise  up  and  walk? 

24  But  that  ye  may  know  that  the  Son  of 
man  hath  power  upon  earth  to  forgive  sins,  (he 
said  unto  the  sick  of  the  palsy.)  I  say  unto  thee, 
Arise,  and  take  up  thy  couch,  and  go  into  thine 
house. 

25  And  immediately  he  rose  up  before  them, 
and  took  np  that  whereon  he  lay,  and  departed 
to  his  own  house,  glorifying  God. 

26  And  they  were  all  amazed,  and  they  glo- 
rified God,  and  were  filled  with  fear,  saying, 
We  have  seen  strange  things  to  day. 


Revised  Version. 

22  alone?  But  .Jesus  perceiving  their  reason- 
ings, answered  and  said  unto  them,  i  What 

23  reason  ye  in  your  hearts?  Whether  is  easier, 
to  say.  Thy  sins  are  forgiven  thee ;  or  to  say, 

24  Arise  and  walk?  But  that  ye  may  know 
that  the  Son  of  man  hath  authority  on  earth 
to  forgive  sins  (he  said  unto  him  that  was 
palsied),  I  say  unto  thee.  Arise,  and  take  up 

25  thy  couch,  and  go  unto  thy  house.  And  im- 
mediately he  rose  up  before  them,  and  took 
up  that  whereon  he  lay,  and  dt^parted  to  his 

26  house,  glorifying  God.  And  amazement 
took  hold  on  all,  and  they  glorified  God; 
and  they  were  filled  with  fear,  saying,  We 
have  seen  strange  things  to-day. 


'Or,  Why 


94 


A  COMMENTARY   ON  THE  GOSPEL  OF   LUKE.         [Luke  5  :  27,  28. 


fear.     They  were,  it  is  more  likely,  filled  with  indignation,  as  their  subsequent 
conduct  shows. 

Suggestive  Applications. — 1.  The  sinner,  like  the  leper,  must  come  to 
Jesus.  2.  He  must  believe  that  Jesus  has  power  to  put  away  his  sin.  3. 
Christ  is  ready  to  say  to  every  repentant  sinner,  "  I  will ;  be  thou  clean."  4. 
Jesus  directed  the  leper  to  gain  official  proof  of  the  cure :  he  sends  to  the  peni- 
tent the  Holy  Spirit  to  attest  his  forgiven  state.  5.  Jesus  sought  retirement 
for  prayer ;  so  should  his  disciples.  6.  Where  Jesus  is,  there  is  power  to  heal 
sin-sick  souls.  7.  Bear  your  friends  to  Christ  in  the  arms  of  prayer.  8.  Do 
not  be  discouraged  when  multitudes  would  hinder  your  doing  it.  9.  Christ 
can  heal  the  helpless  in  soul  and  body.  10.  The  unbelieving  will  carp  at,  and 
strive  to  hinder  and  undo  the  work  of  the  Holy  Spirit. 

Levi's  Call  and  Feast.    5  :  27-39.    Compare  Matt.  9  :  9-13 ;  Mark  2  : 

13-17. 
Capernaum,  a.d.  28. 
Jesus  had  chosen  disciples  from  among  the  fishermen  of  Galilee.  Now  he 
adds  one  from  the  despised  and  hated  class  of  tax-collectors.  It  is  not  certain 
that  the  feast  followed  immediately  upon  the  call,  though  the  fact  that  the  two 
events  are  connected  in  the  accounts  given  by  the  three  evangelists  points  to 
that  conclusion. 

27.  a  publican,  named  LCYi]  After  the  events  connected  with  the  heal- 
ing of  the  paralytic,  yet  without  a  definite  note  of  the  length  of  time  that  in- 
tervened, Jesus  went  forth  from  Capernaum  along  the  sea-side,  and  beheld  a 
tax-collector,  Levi  by  name,  sitting  in  a  toll-house.  There  is  strong  evidence 
that  Levi  was  the  same  as  Matthew,  the  writer  of  the  first  Gospel.  Levi  was 
his  first,  possibly  his  family  name ;  and  Matthew,  "  gift  of  God,"  the  name  he 
was  known  by  as  a  disciple.  A  tradition  as  old  as  Clement  of  Alexandria 
regards  him  as  one  of  the  ascetic  class  of  Jewish  Essenes.  He  may  have  been 
related  to  the  priestly  class,  though  this  is  uncertain.  He  was  collector  of  the 
customs  or  tolls  on  goods  and  articles  passing  across  the  lake,  or  on  the  high 
road  from  the  north,  to  and  from  the  vsea-coast  and  the  south.  He  was  sitting 
in  a  toll-booth  or  house,  at  his  work,  or  waiting  and  watching  for  the  coming 
of  those  from  whom  revenue  was  to  be  collected.  The  call  to  discipleship 
came  to  him  while  engaged  in  the  common  duties  of  his  calling. 

28.  he  left  all]  Or,  "  he  forsook  all."  It  is  not  at  all  likely  that  he  ne- 
glected to  close  his  accounts,  and  to  turn  them  over,  with  the  proceeds  due 
from  his  tax  collections,  to  some  superior  or  proper  officer  of  the  government. 
This  he  could  easily  and  promptly  do,  if  he  was  a  collector  under  Herod,  as 
it  is  fair  to  infer  that  he  was,  since  Herod  managed  the  Koman  taxes  in  his 


CoMMOx  Version. 

Revised  Veksion. 

27  ^  And  after  these  things  he  went  forth, 
and  saw  a  pnbliran,  named  Levi,  sitting  at  the 
receipt  of  custom:  and  he  said  unto  him,  Fol- 
low me. 

2S  And  he  left  all,  rose  up,  and  followed 
him. 

27  And  after  these  things  he  went  forth,  and 
beheld   a  pulilic;m.  named  Levi,  sitting  at 
the  place  of  toll,  and  said  iinto  him,  Follow 

28  me.     And  he  forsook  all,  and  rose  up  and 

Luke  5  :  29-31.] 


LEVI'S  CALL   AND  FEAST. 


95 


province  or  tetrarchy.     Levi  would  not  become,  nor  Jesus  accept  a  disciple, 
when  it  was  the  occasion  of  dishonest  dealings  with  former  employers. 

29.  Levi  made  him  a  great  feast]  This  incidentally  assures  us  that 
Levi  had  a  house,  was  in  very  comfortable  circumstances,  and  therefore  had 
much  to  leave  in  following  the  Master.  The  word  for  "  feast"  means  prima- 
rily "  a  reception,"  "  a  banquet."  Levi  bridged  the  wide  chasm  between  the 
poor,  the  despised,  and  the  company  of  Christian  disciples,  that  is,  the  church; 
his  success  is  a  hint  to  the  church  now  in  dealing  with  the  "  masses."  Mat- 
thew himself  does  not  say  who  gave  the  feast,  nor  when  it  was,  but  tells  of 
the  "many  publicans  and  sinners"  that  came  to  it,  and  of  the  conversation. 
Luke  writing  to  Gentiles  does  not  say  "sinners,"  as  Matthew  and  Mark  do, 
but  says  there  was  a  great  crowd  of  publicans  and  "others"  at  the  feast. 
This  implies  that  Levi  had  a  large  house.  The  Greek  word  rendered  "  sit- 
ting "  means  "were  lying  down"  or  "reclining;"  for  this  mode  of  taking 
their  meals  the  Jews  had  adopted  either  from  the  Greeks  and  Romans,  or 
more  probably  from  the  Persians. 

30.  murmured  against  his  disciples]  While  reclining  at  the  banquet 
in  Levi's  house,  the  Pharisees  and  their  scribes  (notice  the  reading  of  the  Re- 
vised Version)  murmured  (literally  "  muttered")  against  the  disciples.  Why 
they  did  not  make  their  objections  direct  to  the  Master,  we  are  not  informed. 
Perhaps  they  were  afraid  of  defeat  and  discomfiture  from  Jesus,  but  thought 
to  confound  and  disaffect  some  of  these  "unlearned"  disciples.  The  scribes 
were  the  recognized  teachers,  who  copied  and  explained  the  Jewish  law. 
Scribes  were  common  in  the  time  of  David,  2  Sam.  20 :  25,  but  as  a  class  they 
came  into  prominence  about  the  time  of  the  captivity.  Persons  were  admitted 
to  this  body  by  special  examination. 

Why  do  ye  eat  .  .  with  [the]  publicans]  A  Pharisee  would  not  invite  a 
"sinner"  as  a  guest,  nor  would  he  allow  one  of  the  common  people  to  touch 
him  lest  he  should  be  defiled.  A  Jewish  rabbi  was  forbidden  to  eat  with 
common  people,  to  talk  with  a  woman,  or  to  walk  out  at  night.  (See  Mishnah 
and  Ted.  Bab.  Sab.  13  :  1.)  They  could  not  understand  how  Jesus,  so  noted 
now  as  a  Galilean  rabbi,  should  do  these  things  forbidden  by  Jewish  oral 
law. 

31.  Jesus  answering]  Jesus  appears  to  have  overheard  the  question- 
ings of  the  scribes  (see  Mark  2 :  17)  and  answers  for  his  disciples.  The 
answer  is  a  common  proverb,  but  it  had  a  deeper  meaning  than  the  hearers 
at  first  perceived.     Those  having  good  health,  as  you  think  you  have,  do  not 


Common  Version. 

29  And  Levi  made  him  a  great  feast  in  liis 
own  house:  and  there  was  a  great  company  of 
publicilns  and  of  others  that  sat  down  with 
them. 

30  But  their  scribes  and  Pharisees  murmured 
against  his  disciples,  saying,  Why  do  ye  eat  and 
drink  with  publicans  and  sinners? 

31  And  Jesus  answering  said  unto  them, 
They  that  are  whole  need  not  a  physician  ;  but 
they  that  are  sick. 

1  Or,  the  Pharisees  and 


Revised  Version. 

29  followed  him.  And  Levi  made  him  a  great 
feast  in  his  house :  and  there  was  a  great 
multitude  of  publicans  and  of  others  that 

30  were  sitting  at  meat  with  theiu.  And  i  the 
Pharisees  and  their  scribes  murmured 
against  his  disciples,  saying.  Why  do  ye  eat 
and  drink  with  the  publicans  and  sinners? 

31  And  Jes)is  answering  said  unto  them,  Tliey 
that  are  whole  have  no  need  of  a  physician  ; 


the  scribes  among  them 


96 


A   COMMENTARY  ON  THE  GOSPEL  OF   LUKE.         [Luke  5  :  32- 


need  a  physician,  but  those  having  bad  health  do  need  one.  These  pub- 
licans and  sinners  you  confess  are  in  a  very  bad  spiritual  state ;  they  need  a 
spiritual  physician.  There  was  a  keen  touch  of  irony  in  the  reply.  You 
fancy  you  are  in  health ;  you  are  not  conscious  of  your  spiritual  sickness ; 
others  are  sensible  of  their  need. 

32.  to  call  the  righteous]  Jesus  came  to  seek  and  to  save  the  lo.st;  to 
call  those  who  could  be  made  to  feel  their  need  of  salvation.  Those  who 
were  determined  to  be  saved  by  the  law,  and  those  who  were  righteous  in 
their  own  eyes,  or  so  self-conceited  that  they  imagined  their  lives  to  be  per- 
fect like  the  Pharisees,  Jesus  did  not  come  to  call.  The  sinner  that  could 
be  made  conscious  of  his  sin,  whoever  he  was,  whether  Pharisee  or  publican, 
Jew  or  Gentile,  Christ  came  to  call  to  repentance.  Thus  Jesus  is  the  phy- 
sician of  the  soul. 

33.  the  disciples  of  John  fast]  In  this  question  the  disciples  of  John 
joined  with  the  Pharisees,  as  Matthew  and  Mark  tell  us.  It  would  be  only 
hunian  if  John's  disciples  had  a  trace  of  jealousy  toward  Jesus  and  his  fol- 
lowers, which  may  have  prompted  this  question.  John's  disciples  would 
naturally  adopt  the  abstemious  and  ascetic  habits  of  John  himself,  and  be 
encouraged  in  their  course  by  the  frequent  fasts  of  the  Jews.  Fastings  and 
prayers,  with  strict  customary  offerings,  were  the  chief  features  of  popular 
religion  among  the  Jews  in  Christ's  day,  as  they  are  with  the  Romish  and 
other  formalistic  churches  now.  The  Pharisee  boasted,  "I  fast  twice  in  the 
week  ;  I  give  tithes  of  all  that  I  get." 

35.  when  the  bridegroom  shall  be  taken  away]  Jesus  the  bride- 
groom was  with  his  people  ;  mournful  fasts  would  be  as  much  out  of  place  as 
fasting  at  a  wedding.  When  the  bridegroom  is  taken  away,  crucified  by  the 
Jews,  then  his  disciples  will  indeed  mourn.  They  did  fast  as  Peter,  Acts  10: 
30,  and  in  appointing  oflScers.  Acts  13  :  2,  8 ;  14  :  23.  Some  extend  the 
meaning  here  to  the  whole  period  between  the  ascension  and  the  second  com- 
ing of  Christ.  But  this  seems  to  strain  the  primary  import  of  the  words,  and 
to  make  difficulties  with  other  words  of  Jesus  ;  as  for  example,  his  pledge  to 
them  at  the  ascension,  "  I  am  with  you  alway,  even  unto  the  end  of  the  world." 
Matt.  28  :  20. 

36.  a  new  garment . .  upon  an  old  garment]    Eender  the  Greek  text 


Common  Version. 

32  I  came  not  to  call  the  righteous,  but  sin- 
ners to  repentance. 

33  ^  And  tliey  said  unto  him.  AVhj'  do  the 
disciples  of  John  fast  often,  and  niiike  prnyers, 
and  likewise  the  dUciples  of  the  Pharisees ;  but 
thine  eat  and  chink? 

34  And  he  said  unto  them,  Can  ye  make  the 
children  of  the  bridechamber  fast,  while  the 
bi  idegroom  is  with  them  ? 

35  Hut  the  days  will  come,  when  the  bride- 
groom shall  b<'  taken  away  from  them,  and 
then  shall  they  fast  in  those'days. 

36  IT  And  he  spake  also  a  parable  unto  them ; 
No  man  puttetli  a  jiiece  of  a  new  garment  upon 
an  old;  if  otherwise,  then  both  the  new  maketh 
a  rent,  and  the  jiiece  that  was  taken  out  of  the 
new  agreeth  not  with  the  old. 


Revised  Version. 

32  but  they  that  are  sick.  I  am  not  come  to 
call  the  righteous  but  sinners  to  repentance. 

33  And  they  said  unto  him,  The  disciples  of 
John  fast  often,  and  make  supplications; 
likewise  also  the  discipli'S  of  the  Pharisees; 

34  but  thine  eat  and  drink.  And  Jesus  said 
unto  them,  Can  ye  make  the  sons  of  the 
bridechamber  fast,  w  liile  the  bridegroom  is 

35  with  them?  Hut  the  days  will  come;  and 
when  the  bridegroom  sliall  be  taken  away 
from  them,  then  will  they  fast  in  those  days. 

3G  And  he  spake  also  a  parable  unto  them  ;  No 

man  rendeth  a  piece  from  a  new  garment 

and  putteth  it  upon  an  old  garment;  else 

he  will  rend  the  new,  and  also  the  piece 

*  from  the  new  will  not  agree  with  the  old. 


Luke  5  :  37-39.]  LEVI'S  CALL  AND   FEAST.  97 

here  thus ;  "And  he  spake  a  parable  also  unto  them  thus  5  No  one  having 
rent  a  patch  from  a  new  garment,  putteth  it  upon  an  old  garment ;  but  if  so, 
he  even  will  rend  the  new,  and  the  patch  from  the  new  will  not  harmonize 
[as  sounds  harmonize]  with  the  old."  See  Revised  Version.  The  meaning  is, 
that  attempting  to  take  a  part  of  the  gospel  of  Christ  to  patch  the  old  cere- 
monial religion  would  destroy  the  gospel,  only  to  make  the  Jewish  religion 
appear  more  defective  and  imperfect  than  before.  "  The  teaching  of  Christ  " 
says  Farrar,  "'  was  a  new  and  seamless  robe  which  would  be  spoilt  by  being 
rent."  The  contrast  between  the  old  and  new  system  of  religion  would  be- 
come more  glaring  than  it  then  was. 

39.  new  wine]  This  illustration  of  the  wine  is  added  to  emphasize  the 
teaching  in  that  of  the  two  garments.  No  one  puts  (pours)  new  wine  (the 
Greek  word  includes  must,  and  fermented  wine)  into  old  bottles  (Greek, 
"leathern  bags"),  but  if  so,  the  new  wine  will  rend  the  bottles,  and  itself 
will  be  spilled  ;  and  the  bottles  destroyed.  But  new  wine  must  be  put  into 
new  bottles.  And  no  one  drinking  (continuous  act ;  having  drunk)  the  old, 
wishes  new,  for  he  says  the  old  is  good  (that  is  good  enough).  The  meaning 
of  this  parable  is :  it  is  impossible  to  put  the  gospel  into  the  old  ceremonial 
forms  of  the  Jewish  church ;  both  will  be  destroyed  in  the  attempt.  If  they 
could  be  put  together,  nothing  would  be  gained  by  the  Jews.  They  are 
wedded  to  the  old  (their  ceremonial  worship) ;  to  them  it  seems  good  enough, 
so  they  have  no  desire  for  the  new,  the  gospel  and  the  grace  it  bestows.  Our 
Lord  in  this  parable  is  not  to  be  held  as  approving  the  use  of  wine;  he 
merely  uses  the  current  custom  of  the  time  to  illustrate  and  impress  the 
spiritual  lesson  he  was  teaching. 

Suggestive  Applications. — 1.  The  despised,  like  the  hated  tax-col- 
lectors, are  called  to  be  followers  of  Christ.  2.  Persons  are  called  when  en- 
gaged in  their  daily  duties.  3.  Idleness  is  no  virtue,  nor  is  it  a  door  to  the 
Christian  life.  4.  The  saved  are  grateful  for  their  salvation.  5.  The 
publican  is  won  to  Christ,  and  in  turn  wins  others.  6.  It  is  right  to  mingle 
with  the  sinful  and  despised,  when  by  so  doing  we  can  win  them  to  a  better 
life.  7.  Christ  came  to  make  men  see  their  sins,  and  to  call  them  to  repent- 
ance. 8.  The  contrast  between  the  old  ceremonial  worship  and  the  spiritual 
worship  of  the  gospel  is  glaring  enough  without  attempting  to  unite  them. 
9.  A  conservatism  that  is  content  with  the  old,  merely  because  it  is  old,  is 
foolish. 


Common  Version. 

37  And  no  man  putteth  new  wine  into  old 
bottles:  else  the  new  wine  will  burst  the 
bottles,  and  be  spilled,  and  the  buttles  shall 
perish. 

38  But  new  wine  must  be  put  into  new 
bottles  ;  and  both  are  preserved 

39  No  man  also  having  drunk  old  wine 
straightway  desireth  new  ;  for  he  saith,  The 
old  is  better. 


Revised  Version. 

37  And  no  man  putteth  new  wine  into  old 
1  wine-skins  ;  else  the  new  wine  will  burst 
the  skins,  and  itself  will  be  spilled,  and  the 

38  skins  will  perish.     But  new  wine  must  be 

39  put  into  fresh  wine-skins.  And  no  man 
having  drunk  old  loine  desireth  new  :  for  he 
saith.  The  old  is  2  good. 


Tliat  is,  sJcins  used  as  bottles.         -Miniy  ancient  authurities  read  bdter. 


98  A  COMMENTARY   ON   THE  GOSPEL  OF  LUKE.  [Luke  6  :  1. 

Jesus  and  the  Sabbath.    6:1-11.    Compare  Matt.  12:1-13;  Mark  2: 

23-28 ;  3 : 1-12. 

Galilee,  Summer,  a.d,  28, 

Jesus,  in  reaflBrming  the  Mosaic  law  concerning  the  Sabbath,  cleared  away 
the  rubbish  of  numberless  rules  which  the  rabbis  had  heaped  upon  its  observ- 
ance. The  Jewish  schools  of  that  day  had  about  forty  classes  of  regulations 
in  respect  to  it,  some  very  trivial.  They  gravely  discussed  whether  it  was 
lawful  to  eat  an  egg  on  the  Sabbath  which  a  hen  had  laid  upon  that  day.  The 
principle  Jesus  laid  down  is  clear ;  works  of  worship,  of  necessity,  and  of 
mercy  are  lawful  on  the  Sabbath ;  but  not  of  money-making,  business,  selfish 
pleasure,  or  selfish  amusement.  The  maintenance  of  the  Sabbath  for  rest  of 
body  and  of  mind,  and  for  the  worship  of  God,  is  a  foremost  question  in  the 
three  great  Christian  nations  of  the  world  to-day,  America,  England,  and 
Germany. 

1.  on  a  sabbath]  Notice  the  revised  reading,  which  omits  "  second  .  . 
after  the  first,"  words  which  are  expressed  by  one  word  in  the  Greek.  The 
Sinaitic,  Vatican,  and  some  other  MSS.  omit  the  word.  If  retained,  as  in  the 
Common  Version,  it  may  be  explained  in  a  dozen  different  ways,  no  one  of 
them  being  satisfactory.  Some  suppose  the  Jews  had  three  chief  Sabbaths  in 
the  year :  1,  the  Passover  Sabbath  ;  2,  tbe  Pentecost ;  3,  the  Tabernacles ; 
and  that  this,  literally  "  second  .  .  first"  Sabbath  meant  the  one  at  Pentecost. 
Others  make  it  the  first  Sabbath  after  the  second  day  (Sabbath)  in  the  pass- 
over.  This  was  the  day  on  which  the  first  ripe  sheaf  of  barley  was  waved  as 
an  offering  before  the  Lord.  Lev.  23  :  10-12.  This  is  the  most  satisfactory  ; 
the  other  ten  or  more  interpretations  are  mere  conjectures.  If  the  word  is 
genuine  (which  is  not  certain),  its  meaning  does  not  affect  any  doctrine  of  the 
Scripture,  and  is  therefore  of  little  importance. 

he  .  .  through  the  corn  fields]  Now  it  came  to  pass  on  a  Sabbath  that 
he  was  going  through  the  corn  fields  (Kevised  Version),  the  fields  of  grain, 
since  maize  was  not  grown  in  Palestine  then.  It  implies  either  that  Jesus  was 
going  between  two  fields,  or  along  a  path,  through  a  field  of  grain.  The  fields 
were  not  fenced  as  with  us,  and  paths  were  made  through  the  fields  by  neigh- 
bors and  travelling  strangers.  Thus  Mark  uses  a  word  which  means  literally 
"  began  to  make  their  way  plucking  the  ears,"  in  speaking  of  the  act  of  the 
disciples  at  this  time,  Mark  2  :  23,  as  if  they  made  a  fresh  path  through  the 
grain,  a  very  common  thing  to  do  in  the  East  now,  but  the  other  narratives 
imply  that  Jesus  went  along  a  path  already  made,  and  did  not  pick  the  grain. 
The  disciples  rubbed  the  grain  (wheat  or  barley)  in  their  hands,  as  farmers' 
children  often  do  to  get  out  the  grain  to  eat  in  harvest  time. 


Common  Version. 

(^HAP.  VI. — And  it  came  to  pass  on  the  sec- 
J  ond  sabbath  after  the  first,  that  he  went 
through  the  corn  fields;  and  his  disciples 
plucked  the  ears  of  corn,  and  did  eat,  rubbing 
them  in  their  hands. 


Revised  Version. 

6  Now  it  came  to  pass  on  a  ^  sabbath,  that 
he  was  froing  through  the  cornfields  ;  and 
his  disciples  plucked  the  ears  of  corn,  and 


1  Many  ancient  authoritiea  insert  second-Jirst 


Luke  6  ;  2-C.] 


JESUS   AND  THE  SABBATH. 


99 


2.  not  lawful  .  .  on  the  sabbath]  The  Mosaic  law  allowed  one  to  take 
the  grain  to  eat  when  hungry.  Deut.  23  :  25.  But  these  Pharisees,  perhaps 
some  of  the  spies  sent  to  watch  him  (Matt.  15  : 1)  and  his  disciples,  Luke  here 
says  asked  his  disciples  the  question  ;  Matthew  and  Mark  say  they  asked  Jesus, 
The  natural  explanation  of  this  is  that  they  asked  the  disciples  first,  and  then, 
to  have  ground  for  their  accusation  against  him,  appealed  to  him  personally 
to  see  if  he  would  justify  the  act  of  the  disciples.  The  rabbis  said  that  pluck- 
ing ears  was  a  kind  of  reaping,  and  rubbing  them  was  a  kind  of  threshing ;  so 
they  made  out  both  to  be  forbidden,  and  the  ofienders  were  to  be  stoned.  The 
rabbis  held  on  the  other  hand  that  "  sacrificing,  drives  away  the  Sabbath,"  and 
also,  "  in  the  temple  there  is  no  Sabbath,"  that  is,  work  for  the  ends  of  worship 
is  right. 

3.  what  David  did]  The  answer  bears  a  tone  of  surprise,  and  perhaps 
irony  also :  have  ye  not  read  even,  what  David  did  ?  David,  your  pattern 
and  model  of  observances  in  such  matters !  See  1  Sam.  21 : 1-6.  This  answer 
must  have  cut  keenly,  for  the  rabbis  themselves  have  this  comment  on  the  act 
of  David :  "  when  David  found  nothing  but  the  shew-bread,  he  said  to  the 
priest,  '  Give  me  of  this  that  I  may  not  die  of  hunger,  for  where  life  is  in  dan- 
ger, the  strictness  of  the  Sabbath  is  no  longer  in  force,' "  Jal.  Bub.  127 :  2. 
The  priests  were  allowed  to  eat  the  shew-bread,  or  "  loaves  of  setting  forth  " 
before  God. 

5.  lord  .  .  of  the  sabbath]  The  Son  of  man  means  Christ  himself. 
The  word  for  "  lord  "  is  the  common  word  for  master,  one  who  has  a  right  to 
command ;  hence  lord  of  the  Sabbath  means  one  who  has  a  right  to  decide 
and  order  things  relating  to  the  Sabbath.  He  cut  away  and  destroyed  rab- 
binical additions  to  the  law  of  the  Sabbath,  that  he  might  secure  the  better 
understanding  and  observance  of  the  original  command. 

6.  on  another  sabbath]  This  healing  in  the  synagogue  seems  to  have 
been  on  the  Sabbath  following  that  mentioned  in  vs.  1-5.  But  in  what  town 
the  synagogue  was,  is  unknown  ;  it  was  in  a  place  in  the  interior  of  Galilee, 
though  not  far  from  the  lake. 

his  right  hand  was  withered]  The  cause  of  this  "  withered  "  or  dried 
hand  is  not  stated.     It  may  have  been  paralysis,  or  some  similar  form  of  dis- 


CoMMON  Version. 

2  And  certain  of  the  Pharisees  said  unto 
them,  Why  do  ye  that  which  is  not  lawful  to 
do  on  the  sabbath  days  ? 

3  And  Jesus  answering  them  said,  Have  ye 
not  read  so  much  as  this,  what  David  did,  when 
himself  was  a  hungered,  and  they  which  were 
with  him; 

4  How  he  went  into  the  house  of  God,  and 
did  take  and  eat  the  shewbread,  and  gave  also 
to  them  that  were  with  him ;  which  it  is  not 
lawful  to  eat  but  for  the  priests  alone? 

5  And  he  said  unto  them,  That  the  Son  of 
man  is  Lord  also  of  the  sabbath. 

6  And  it  came  to  pass  also  on  another  sab- 
bath, tliat  he  entered  into  the  synagogue  and 
taught:  and  there  was  a  man  whose  right 
hand  was  withered. 


Revised  Version. 

2  did  eat,  rubbing  them  in  their  hands.  But 
certain  of  the  Pharisees  said.  Why  do  ye 
that  which  it  is  not  lawful  to  do  on  the  sab- 

3  bath  day?  And  Jesus  answering  them 
said.  Have  ye  not  read  even  this,  what 
David  did,  wlien  he  was  an  hungred,  he, 

4  and  they  that  were  with  him  ;  how  he  en- 
tered into  the  house  of  God,  and  did  take 
and  eat  the  shewbread.  and  gave  also  to 
them  that  were  with  him;  which  it  is  not 
lawful  to  eat  save  for  the  priests  alone  ? 

5  And  he  said  unto  them.  The  Son  of  man  is 
lord  of  the  sabbath. 

6  And  it  came  to  pass  on  another  sabbath, 
that  he  entered  into  the  synagogue  and 
taught:  and  there  was  a  man  there,  and  his 


100  A   COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [Luke  6:  7-10. 

ease  now  known  to  destroy  the  power  to  use  the  arm.  Jerome  quotes  a  spurious 
gospel  which  says  the  man  was  a  stone  mason,  maimed  by  accident,  but  the 
accounts  in  our  Gospels  point  to  some  disease  as  the  cause. 

7.  whether  he  would  heal  on  the  sabbath]    The  stricter  sort  of 

Pharisees  held  it  to  be  violating  the  Sabbath  to  tend  the  sick,  or  to  console 
them.  The  Talmud  even  forbids  taking  medicine  on  that  day,  except  in  par- 
ticular cases  and  in  special  ways.  For  example,  vinegar  might  be  put  in  the 
mouth  for  the  toothache  on  the  Sabbath,  provided  it  be  afterward  swallowed ; 
"A  sore  throat  might  be  gargled  with  oil ;  but  the  oil  must  not  be  swallowed." 
Sweet  spices  could  not  be  used  for  the  toothache,  but  might  be  used  to  sweeten 
the  breath.  The  scribes  and  Pharisees  were  generally  very  strict;  the  school 
of  Sadducees  were  more  lax  in  their  rules  of  Sabbath  observances.  The  for- 
mer class  Avas  now  watching  Jesus  to  find  ground  for  accusing  him  of  break- 
ing the  law  of  the  Sabbath. 

8.  said  to  the  man  .  .  stand  forth]  When  Jesus  knew  their  thoughts, 
literally  their  ''  reasonings,"  he  said  to  the  man  with  the  withered  hand, 
"  Rise  up,  and  stand  forth  in  the  midst."  Jesus  would  have  the  miracle  done 
openly,  so  that  even  enemies  could  not  dispute  the  fact,  nor  the  reality  of  the 
cure.  In  this,  the  miracles  of  Jesus  are  in  striking  contrast  with  many  as- 
sumed to  be  done  by  followers  of  the  false  prophet,  and  of  false  religions. 

9.  Is  it  lawful  on  the  sabbath  to  do  good]  The  Common  Version 
reads  "on  the  sabbath  days,"  but  the  majority  of  the  best  Greek  MSS.  support 
the  revised  reading.  Jesus  knowing  that  they  were  "reasoning"  whether  he 
would  count  it  lawful  or  unlawful  to  heal  on  the  Sabbath,  a  question  disputed 
sharply  between  the  Pharisees  and  Sadducees  of  that  day,  and  they  having 
asked  him  the  question  as  Matthew  tells  us,  12  :  10,  he  in  answer,  turns  the  ques- 
tion upon  them.  The  Greek  word  used  by  Luke  implies  a  previous  conver- 
sation, though  none  is  mentioned  by  him.  Jesus  returns  their  question,  with 
a'new  point  to  it :  "  Is  it  lawful  on  the  sabbath  to  do  good  "  (as  I  am  propos- 
ing to  do),  "or  to  do  harm?"  (as  you  are  proposing  to  do),  "to  save  life"  (as 
I  do),  "  or  to  destroy  it  ?  "  (as  you  are  plotting  to  do,  by  seeking  an  occasion  to 
kill  me).  At  a  later  period  he  put  their  own  question  to  them  in  a  more  di- 
rect form,  that  he  might  yet  more  clearly  interpret  the  law  of  the  observance 
of  the  Sabbath.     See  Luke  14  :  3. 

10.  his  hand  was  restored]     The  Pharisees  saw  that  the  question  as 


Common  Version. 

7  And  the  scribes  and  Pharisees  watched 
him,  whether  he  would  heal  on  the  sabl)ath 
day ;  that  they  might  find  an  accusation 
against  him. 

8  But  he  knew  their  thoughts,  and  said  to 
the  man  which  had  the  withered  hand.  Rise 
up,  and  stand  forth  in  the  midrst.  And  he 
arose  and  stood  forth. 

9  Then  said  Jesus  unto  them,  I  will  ask  you 
one  thing;  Is  it  lawful  on  the  sabbath  days  to 
do  good,  or  to  do  evil?  to  save  life,  or  to 
destroy  it  ? 

10  And  looking  round  about  upon  them  all, 
he  said  unto  the  man,  Stretch  forth  thy  hand. 
And  he  did  so:  and  his  hand  was  restored  I 
whole  as  the  other. 


Revised  Version. 
T  right  hand  was  withered.     And  the  scribes 
and  the  Pharisees  watched  him,  whether  he 
would  heal  on  the  sabbath ;  that  they  might 

8  find  how  to  accuse  him.  But  he  knew 
their  thoughts;  and  he  said  to  the  man 
that  had  his  hand  withered.  Rise  up,  and 
stand  forth  in  the  midst.     And  he   arose 

9  and  stood  forth.  And  Jesus  said  unto  tlietn, 
I  ask  3'ou,  Is  it  lawful  on  the  sabbath  to  do 
good,  or  to  do  harm  ?  to  save   a  life,  or  to 

10  destroy  it?  And  he  looked  round  Hbout  on 
them  all,  and  said  unto  him,  Stretch  forth 
thy  hand.     And  he  did  so:  and  his  hand 


LxjkeG:  11.]  CALLING  AND  TEACHING  THE  TWELVE.  JQl 


Jesus  returned  it  to  them  was  unanswerable  or  could  be  answered  only  one 
way ;  so  they  were  silent  as  Mark  tells  us,  Mark  3 : 4.  And  Jesus  looked 
round  about  on  them  all  with  anger,  being  grieved  at  the  hardening  of  their 
hearts  (Mark  3  :  5).  He  said  unto  the  man,  "  Stretch  forth  thy  hand."  And 
the  man  stretched  forth  his  hand,  and  his  hand  was  restored  whole  as  the 
other.  The  words  "as  the  other"  are  not  found  in  the  best  MSS.  in  Luke  or 
Mark,  but  appear  in  Matthew. 

11.  What  they  might  do  to  Jesus]  The  scribes  and  Pharisees  were 
thwarted  in  their  plot.  Their  question  had  been  thrown  back  upon  them, 
in  a  form  that  compelled  them  tacitly  to  admit  the  cure  to  be  lawful  on  the 
Sabbath.  No  medicine  had  been  given,  no  labor  performed;  only  a  word 
had  been  spoken,  and  the  hand  was  cured.  So  the  foiled  Pharisees  were 
filled  with  madness,  or  "  foolishness  "  as  the  margin  reads.  They  had  further 
conference  among  themselves  and  with  the  Herodians  what  they  might  do, 
that  is,  what  it  was  possible  for  them  to  do  to  Jesus,  who  had  so  easily 
foiled  them,  and  kept  the  people  evidently  on  his  side.  How  could  they 
silence  him  without  a  popular  tumult?  The  question  perplexed  them. 
Meanwhile  Jesus  witlidrew  and  escaped  from  them.  Matt.  12  :  15.  Among 
topics  for  review  and  for  sermons  in  this  section  are:  The  law  of  Sabbath 
observance :  works  of  necessity  are  right  on  the  Sabbath :  works  of  mercy 
are  right.  The  day  is  for  man's  good.  The  Lord  gave  and  interpreted  the 
law  of  the  Sabbath.  All  works  needful  for  saving  life  on  that  day  are  law- 
ful.    Works  for  gain,  pleasure  or  selfish  gratification  are  unlawful. 

Suggestive  Applications. — 1.  True  religion  seeks  to  glorify  God  on  the 
Sabbath.  2.  The  Sabbath  is  to  give  man  a  time  to  know  God,  and  to  be  ex- 
ercised in  acts  of  mercy  and  love.  3.  The  Sabbath  rightly  kept  restores  the 
harmonies  of  the  week  from  the  discords  of  sin  and  worldliness.  4.  Saints 
are  not  to  be  left  to  starve,  because  it  is  the  Sabbath.  5.  The  hungry  are  to  be 
fed,  the  sinful  reclaimed,  the  sick  cared  for  even  on  the  Sabbath.  6.  Hypoc- 
risy and  bigotry  burn  out  all  charity.  7.  It  is  an  aggravated  sin  to  indulge 
thoughts  of  harm  on  that  day.  8.  When  Jesus  commands  us,  he  gives 
power  to  fulfil  his  command.  9.  Wicked  men  silenced  often  become  furious 
with  anger. 

Calling  and  Teaching  the  Twelve.    6  :  12-26.     Compare  Matt.  10: 
2-4  ;  and  chaps.  5  to  7.     Mark  3  :  13-19. 

Galilee,  a.d.  28. 

This  call  of  the  Twelve  noted  by  Luke  is  also  given  in  Mark  3 :  13-19. 

Matthew  narrates  a  special  mission  of  the  Twelve,  and  in  connection  with 

that  mission  gives  their  names  as   having  been   already  chosen,  and   his 

language  in  10 : 1  implies  an  earlier  call,  as  recorded  here  by  Luke.     There 


Common  Version. 


Revised  Vecsion. 


11  was  restored.     But   tliey  were   filled   with 
1  madness;  and  communed  one  with  another 


11  And  they  were  filled  with  madness;  and 
communed  one  with  another  what  they  might 
do  to  Jesus.  what  they  might  do  to  Jesus, 

^  Or,  foolishness 


102 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  6  :  12-15. 


need  be  little  difficulty  therefore  in  showing  how  these  several  narratives  may 
be  harmonized.  Of  the  twelve,  at  least  seven,  and  probably  eight  came  from 
the  region  of  Capernaum  and  Bethsaida;  Peter,  Andrew,  James,  John,  James 
of  Alphseus,  Lebbaeus,  and  Philip,  to  whom  we  may  add  Matthew  the  pub- 
lican. Nathanael  was  from  Cana  of  Galilee,  John  21 :  2.  The  original  homes 
of  the  others  are  unknown.  It  has  been  inferred  that  Judas  Iscariot  was  of 
Judah,  but  tlie  inference  rests  on  slender  grounds.  One  tradition  speaks  of 
Thomas  as  the  same  as  Judas  the  brother  of  Jesus,  but  this  is  not  generally 
credited.  Simon  the  Zealot  was  from  the  fanatical  sect  known  as  Zealots,  but 
his  home  is  unknown. 

12.  in  those  [these]  days]  Not  intended  to  be  a  very  definite  mark  of 
the  time  ;  it  was  when  Jesus  was  wearied  with  labors,  and  with  the  envious 
and  harrying  spies  from  the  Pharisees  who  kept  dogging  his  steps. 

continued  all  night  in  prayer]  Jesus  went  out  into  the  mountain  (for 
a  definite  article  is  in  the  Greek) ;  some  mountain  well  known  to  which  he 
was  accustomed  to  retire.  Tradition  names  the  Horns  of  Hattin  as  the  moun- 
tain, about  four  miles  west  of  the  Sea  of  Galilee,  There  he  was  all  night  in 
prayer :  the  Greek  literally  reads,  "  and  he  was  through  the  whole  night  in 
the  prayer  of  God;"  meaning  that  he  was  completely  wrapped  or  absorbed 
in  prayer.  "  The  prayer  of  God  "  is  a  Hebraism,  for  a  prayer  of  great  vehe- 
mence, fervency,  and  power.  It  is  not  likely  that  there  is  any  reference  to  a 
proseuche  or  "prayer  house"  as  at  Philippi,  Acts  16  :  13,  for  these  places 
were  usually  by  a  running  stream  which  would  scarcely  be  found  on  a  moun- 
tain in  that  region.  The  spirit  of  Christ  was  a  spirit  of  prayer.  He  was  to 
choose  his  disciples  in  the  morning.  What  an  example  of  devotion  he  set 
them  and  us ! 

13.  twelve  .  .  he  named  apostles]  Only  12  were  selected;  and 
there  had  been  12  patriarchs  and  12  tribes  in  Israel.  They  were  named 
apostles,  which  means  "messengers,"  those  who  are  sent.  Any  rabbi  or 
teacher  in  the  East  at  that  day  would  be  expected  to  have  disciples  accom- 
panying him.  It  would  be  quite  strange  and  unbecoming  in  a  great  teacher 
not  to  go  about  attended,  so  the  people  would  think,  for  long  custom  had  settled 
that  point.  Then  Jesus  began  to  require  a  larger  and  more  formal  body  of 
helpers  than  he  had  secured  hitherto.  They  would  be  under  his  instruction, 
and  in  time  qualified  to  prepare  the  way  for  his  personal  teaching,  and  event- 
ually to  go  on  gospel  missions  by  themselves. 

13-16.     Simon  . .  Andrew,  etc.]     Tlie  four  lists  given  of  the  twelve  in 


Common  Version. 

12  And  it  came  to  pass  In  those  days,  that  he 
went  out  into  a  mountain  to  pray,  and  con- 
tinued all  night  in  prayer  to  God. 

13  ^  And  when  it  was  day,  he  called  unto 
him  his  disciples:  and  of  them  he  chose  twelve, 
whom  also  he  named  apostles  ; 

14  Simon,  (whom  he  also  named  Peter.)  and 
Andrew  his  brother,  James  and  John,  Philip 
and  Bartholomew, 

15  Matthew  and  Thomas,  James  the  son  of 
Alpheus,  and  Simon  called  Zelotes, 


Revised  Version. 

12  And  it  came  to  pass  in  these  days,  that  he 
went  out  into  the  mountain  to  pray  ;  and 
he  continued  all  night  in  prayer  to  God. 

13  And  when  it  was  day,  he  called  his  disci- 
ples :  and  he  chose  from  them  twelve,  whom 

14  also  he  named  apostles  ;  Simon,  whom  he  also 
named  Peter,  and  Andrew  his  hrother,  and 
James  and  John,  and  Pliilip  and  Bartholo- 

15  mew,  and  Matthew  and  Thomas,  and  James 
the  son  of  Alphaeus,  and  Simon  who  was 


LuKS  6 :  16-18.]  CALLING  AND  TEACHING  THE  TWELVE.  103 

Matt.  10 :  2-4,  Mark  3  :  16-19,  here,  and  in  Acts  1 :  13,  are  arranged  in  nearly 
the  same  order,  and  are  peculiar  in  naturally  falling  into  three  groups  of  four 
each,  Peter,  Philip,  and  James  of  Alphseus  being  at  the  head  of  each  group 
in  each  of  the  four  lists.  See  People's  Commentary  on  Matthew,  p.  113. 
.  Their  names  are  significant.  Simon  means  "hearing."  He  was  named 
Peter,  "  a  stone  "  or  *'  rock."  Andrew,  meaning  "  manly,"  was  Peter's  brother, 
son  of  Jonas  of  Bethsaida.  James,  same  as  Jacob,  "  a  supplanter,"  and  John, 
"  beloved,"  were  sons  of  Zebedee,  also  of  Bethsaida,  and  named  "  Boanerges," 
"  sons  of  thunder,"  perhaps  from  their  strong  character.  Philip,  "  lover  of 
horses,"  is  supposed  to  be  of  Greek  or  Hellenistic  extraction,  from  his  Greek 
name.  Bartholomew,  "  son  of  Tolmai,"  was  no  doubt  the  same  as  Nathanael, 
"gift  of  God,"  and  from  Cana  of  Galilee.  Matthew,  also  meaning  "gift  of 
God,"  was  formerly  called  Levi  the  publican,  and  was  of  Capernaum. 
Thomas,  "twin,"  called  also  Didyraus,  "twin,"  was  the  doubter.  James  of 
Alphseus  was  known  also  as  James  the  less,  or  "little,"  probably  because 
he  was  small  of  stature.  Simon  the  Zealot  was  of  the  fanatical  sect  of  Zea- 
lots. Judas  of  James  was  called  Lebbseus,  "  hearty,"  and  Thaddseus,  also,  but 
he  is  not  the  same  as  the  James  the  brother  of  the  Lord,  Gal.  1 :  19,  though 
Jerome  aptly  called  him  the  "  three-named."  Judas  Iscariot,  whom  some  sup- 
pose from  his  name  was  a  native  of  Kerioth  of  Judaea,  became  the  traitor. 
Why  our  Lord  chose  Judas  he  has  not  definitely  explained,  and  it  is  vain  to 
speculate  about  it.  There  are  many  obvious  lessons  that  may  be  drawn  from 
the  fact  that  a  traitor  was  among  the  twelve.  He  fulfilled  prophecy.  So  did 
Cyrus,  and  also  others  who  were  not  of  God's  fold. 

n.  came  down  with  them]  This  may  be  rendered,  and  having 
descended  with  them,  he  stopped  upon  a  level  place,  and  a  great  crowd  of 
his  disciples  [gathered],  and  a  great  multitude  of  people.  The  order  of 
events  will  be  sufficiently  clear  and  will  harmonize  with  the  account  of 
Matthew,  if  we  suppose  that  he  called  a  number  of  his  disciples  to  him,  v.  13, 
and  chose  the  twelve,  then  came  down  to  the  level  place  with  them,  where  he 
n^et  the  multitude  and  healed  them  as  narrated  in  vs.  17-19 ;  then  seeing  the 
multitudes  on  this  level  place,  he  again  went  up  the  side  of  a  mountain  spur, 
where  his  disciples  gathered  about  him,  as  stated  in  Matt.  5  : 1,  and  Jesus  sat 
down,  perhaps  upon  a  projecting  crag,  and  taught.  Upon  the  Horns  of 
Hattin  there  is  just  such  a  "level  place"  described  fully  by  Robinson,  Stanley 
and  others,  above  which  a  peak  rises,  filling  all  the  conditions  of  this  narra- 
tive both  by  Luke  and  by  Matthew.     It  is  not  necessary  to  assume  that  there 


Common  Version. 

16  And  Judas  the.  brother  of  James,  and  Ju- 
das Iscariot,  which  also  was  the  traitor, 

17  ^  And  he  came  down  with  them,  and 
stood  in  tlie  plain,  and  the  company  of  his  dis- 
ciples, and  a  great  multitude  of  people  out  of 
all  Judea  and  Jerusalem,  and  from  the  sea 
coast  of  Tyre  and  Sidon,  which  came  to  hear 
him,  and  to  be  healed  of  their  diseases  ; 

18  And  they  that  were  vexed  with  unclean 
spirits:  and  tliey  were  healed. 


Revised  Version. 

16  called  the  Zealot,  and  Judas  the  ^  son  of 
James,  and  Judas  Iscariot,  who  became  a 

17  traitor ;  and  he  came  down  with  them,  and 
stood  on  a  level  place,  and  a  great  multitude 
of  his  disciples,  and  a  great  number  of  the 
people  from  all  Judaea  and  Jerusalem,  and 
the  sea  coast  of  Tyre  and  Sidon,  who  came 
to   hear    him,  and    to  be   healed   of  their 

18  diseases ;  and  they  that  were  troubled  with 


Or,  brother.     See  Jude  1. 


104 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Luke  6  :  19-22. 


were  two  discourses.     For  Turther  discussion,  see  my  Commentary  on  Matthew 
5:1. 

19.  multitude  sought  to  touch  him]  Luke  adds  here  interesting 
details  omitted  by  the  other  evangelists,  telling  us:  1,  that  these  multitudes 
came  from  widely  different  parts  of  Palestine ;  some  from  the  south,  Judaea, 
and  some  from  the  extreme  northwest  on  the  borders  of  Tyre  and  Sidon,  Phoeni- 
cian cities  on  the  Mediterranean ;  2,  they  came  to  hear  him ;  and  3,  to  be 
healed  of  their  diseases,  and  demoniacal  troubles.  How  pitiable  must  have 
been  the  sight  of  such  a  great  crowd  of  diseased,  demoniac  persons !  How 
joyful,  too,  for  they  were  all  healed  !  4,  they  all  sought  to  touch  him  ;  the 
touch  like  that  of  the  timid  woman  with  the  issue  of  blood,  had  healing  power. 
The  "  virtue  "  or  better  "  power  came  forth  from  him,"  as  the  Eevised  Version 
reads,  and  healed  all.  Blessed  cure !  when  the  touch  of  the  Son  of  God 
heals. 

The  Sermon. — The  Evangelists  do  not  profess  to  give  a  verbatim  nor  a 
very  full  account  of  the  discourses  of  Jesus.  They  report  rather  a  few  of  the 
leading  truths,  which  it  seems  evident  that  our  Lord  presented  with  great 
fulness  and  variety  of  tliought  and  Illustration.  This  fact  is  sufficient  to 
account  for  the  variation  in  the  narrative  here  as  compared  with  that  of 
Matthew.  Luke,  writing  to  the  Gentiles,  omits  the  Lord's  exposure  of  the 
false  teachings  of  the  scribes  about  oatiis,  fasts,  divorces  and  almsgiving,  which 
are  reported  by  Matthew.  The  topics  presented  may  be  grouped  under  these 
heads:  1,  blessings  and  woes,  vs.  20-26;  2,  the  gospel  of  love,  27-38;  and 
3,  of  good  works,  39-49. 

20.  Blessed  be  [are]  ye  poor]  Or  better,  "Blessed  are  the  poor." 
"Poor,"  indeed,  those  multitudes  were,  and  being  meek  also,  seeking  healing, 
they  came  under  the  propliecy  then  fulfilled,  "to  preach  good  tidings  unto 
the  meek,"  Is.  61 : 1.  Having  faith  to  come  for  healing  and  to  be  healed, 
they  became  heirs  of  the  new  kingdom. 

21.  Blessed  .  .  hunger  .  .  weep]  These  words  like  the  first  are  in- 
tended to  comfort  those  that  had  been  sickly,  diseased,  and  tormented  by  yn- 
clean  spirits,  and  in  the  East  where  many  starved  to  death,  the  words  no 
doubt  were  meant  to  comfort  them  in  their  bodily  distress  as  well  as  apply 
more  profoundly  to  their  spiritual  needs. 

22.  hate  you]  Persecution  is  not  an  unmixed  evil ;  coming  for  the  sake 
of  Christ,  it  will  become  a  blessing.     To  be  cast  out  of  the  synagogue,  to  be 


CoMMOx  Version. 

19  And  the  whole  multitude  sought  to  touch 
him :  for  there  went  virtue  out  of  him,  and 
healed  them  all. 

20  1[And  he  lifted  up  his  eyes  on  his  disci- 
ples, and  said,  Blessed  be  ye  poor:  for  yours  is 
the  kingdom  of  God. 

21  Blessed  are  ye  that  hunger  now:  for  ye 
shall  be  filled.  Blessed  are  ye  that  weep  now : 
for  ye  shall  laugh. 

22  Blessed  are  ye,  when  men  shall  hate  you, 
and  when  they  shall  separate  j'ou  from  their 
company,  and  shall  reproach  you,  and  cast  out 
your  name  as  evil,  for  the  Son  of  man's  sake. 


Revised  Version. 

19  unclean  spirits  were  healed.  And  all  the 
multitude  sought  to  touch  him:  for  power 
came  forth  from  him,  and  healed  them  all. 

20  And  he  lifted  uj)  his  eyes  on  his  disciples, 
and  said.  Blessed  are  ye  poor :  for  yours  is 

21  the  kingdom  of  God.  Blessed  are  ye  that 
hunger  now  :  for  ye  shall  be  filled.  Blessed 
are  ye  that  weep  now  :  for  ye  shall  laugh. 

22  Blessed  are  ye,  when  men  shall  hate  you, 
and  when  they  shall  separate  you  from 
their  company,  and  reproach  you,  and  cast 
out  your  name  as  evil,  for  the  Son  of  man's 


Luke  6:  23-26.] 


CALLING  AND  TEACHING  THE  TWELVE. 


10- 


cursed  as  bad,  and  of  the  evil  one  were  to  be  counted  joy,  when  all  this  was 
because  a  person  was  a  follower  of  Christ.  "  We  glory  in  tribulations,"  Rom. 
5  :  3,  The  disciples  of  Christ  would  not  escape  persecution,  for  their  (the 
Jewish)  fathers  did  after  the  same  manner  to  the  prophets. 

24.  woe  unto  you  that  are  rich]  The  precise  thoughts  in  verses  24-26 
do  not  appear  in  Matthew's  report  of  the  sermon  on  the  mount,  and  this  is  a 
strong  argument  with  some  for  supposing  that  this  is  from  an  entirely  different 
discourse.  But  neither  of  the  evangelists  attempts  to  give  a  complete  report, 
and  the  difficulty  of  fitting  these  thoughts  into  tiiat  discourse  arises  chiefly 
from  wrongly  assuming  that  the  discourse  must  have  been  made  according  to 
the  strict  logical  rules  of  the  modern  rhetorician,  rather  than  according  to 
the  simple  and  natural  association  of  ideas.  There  is  no  more  difficulty  in 
fitting  vs.  24-26  of  this  chapter  into  the  sermon  on  the  mount,  than  there 
would  have  been  in  fitting  the  thoughts  in  Matt.  7 :  15-20,  into  the  place  they 
now  occupy  in  that  sermon,  had  they  been  reported  by  Luke  and  not  by 
Mattiiew.  Moreover  these  "woes"  would  naturally  follow  the  "blessings" 
of  Matt.  5:  12.  The  "woes"  may  be  interpreted  as  not  so  much  a  denun- 
ciation, as  a  declaration,  and  therefore  an  expression  of  pity,  rendering  it 
"  woe  for  you  that  are  rich,"  that  fancy  yourselves  in  need  of  nothing,  like  the 
churcli  at  Laodicea,  Rev.  3  :  17.  Your  consolation,  you  have  received.  So 
too  of  the  full,  and  the  merry,  those  given  to  present  enjoyments ;  the  present 
is  soon  gone:  the  pleasure  burns  itself  out,  and  leaves  ashes.  And  when  all 
men  speak  well  of  a  Christian  professor,  he  must  be  a  trimmer  to  please  all, 
and  therefore  not  a  true  follower  of  Christ.  The  same  truth  is  put  in  other 
forms,  as,  "  If  ye  were  of  the  world,  the  world  would  love  his  [its]  own," 
John  15  :  19 :  "  Know  ye  not  that  the  friendship  of  the  world  is  enmity  with 
God?"     Jas.  4:4. 

Suggestive  Applications. — 1.  The  Lord  spent  a  night  in  prayer,  before 
selecting  his  apostles:  let  us  imitate  hira  by  having  a  season  of  prayer  be- 
fore entering  upon  any  important  work.  2.  God  chooses  and  endows  his 
messengers.  3.  They  may  be  from  humble  classes:  but  with  his  blessing  they 
will  be  successful.  4.  Christ  and  his  people  may  appoint  and  solemnly  set 
apart  saints  for  his  service.  5.  Christ  can  heal  all  the  disorders  of  the  soul. 
6.  The  telegraphic  touch  of  prayer  and  of  faith  brings  healing  to  the  soul 
now.  7.  Blessings  and  comforts  are  in  store  for  those  who  suffer  now  for 
Christ's  sake.  8.  Woe  and  sorrow  are  in  store  for  those  who  now  neglect  Christ 
to  enjoy  the  world.  9.  Sinners  are  not  apt  to  speak  well  of  those  who  faith- 
fully point  out  their  sins. 


Common  Version. 

23  Rejoice  ye  in  that  day,  and  leap  for  joy: 
for,  behold,  your  reward  is  great  in  lieaven  : 
for  in  the  like  manner  did  their  fathers  unto 
the  prophets. 

24  But  woe  unto  you  that  are  rich  !  for  ye 
have  received  your  consolation 

25  Woe  unto  you  that  are  full !  for  ye  shall 
huns^er.  Woe  unto  you  that  laugh  now  !  for  ye 
sliall  mourn  and  weep. 

26  Woe  unto  you,  when  all  men  shall  speak 
well  of  you  !  for" so  did  their  fathers  to  the  false 
prophets. 


Revised  Version. 

23  sake.  Rejoice  in  that  day,  and  leap  for 
joy:  for  behold,  your  reward  is  great  in 
heaven:    for  in  the  same  manner  did  their 

24  fathers  unto  the  prophets.  But  woe  unto 
you  that  are  rich  !  for  ye  have  received  your 

25  consolation.  Woe  unto  you,  ye  that  are  full 
now  !  for  ye  shall  hunger.  Woe  unto  you, 
ye  that  laugh  now!  for  ye  shall  mourn  and 

26  weep.  Woe  u7ito  you,  when  all  men  shall 
speak  well  of  you  !  for  in  the  same  manner 
did  their  fathers  to  the  false  prophets. 


106 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Lukk  6  :  27-30. 


The  Law  of  Love.     6  :  27-38.     Compare  Matt.  5  :  44  to  7  :  2. 

Galilee,  Summer,  a.d.  28. 

This  section  treats  of  the  law  of  love :  How  it  is  to  be  applied ;  a.  in 
outward  acts,  b.  in  spirit,  c.  in  judging. 

27.  love  your  enemies]  Kevenge  in  acts,  words  or  feelings  is  con- 
demned, and  hatred  of  an  enemy  also.  We  ougiit  to  hate  sin,  but  love  the 
sinner.  This  is  like  God.  It  is  contrary  to  heathen  and  human  thought. 
The  Koraans  erected  temples  to  the  goildess  of  revenge.  Homer  called  re- 
venge sweet  and  heroic.  Yet  they  said  forgiving  an  enemy  was  a  noble  act. 
A  godly  man  in  early  times,  seeing  the  searching  force  of  these  commands, 
exclaimed,  "  Either  these  are  not  Christ's  precepts,  or  we  are  no  Christians." 
To  win  those  who  hate  Christ  and  his  people,  Christians  must  do  them  good. 
Blessing  must  be  returned  for  cursing ;  prayers  for  spiteful  usage.  For  illus- 
trations, see  Christ's  prayer  on  the  cross,  "  Father,  forgive  them,"  Luke  23  :  34, 
and  Stephen's  prayer,  "  Lord,  lay  not  this  sin  to  their  charge,"  Acts  7  :  60. 

29.  smiteth  tliee  on  the  one  clieek  oflfer  also  the  other]     The 

common  customs  and  laws  of  retaliation,  widely  prevalent  and  leading  to  long 
and  bloody  feuds  even  to  this  day  in  the  East,  are  here  expressly  forbidden. 
In  the  East  to  meet  violence  by  violence  was  and  still  is  the  popular  rule.  Re- 
taliation and  revenge  for  personal  injury  lie  at  the  root  of  lawlessness  in  all 
western  Asia.  In  few  sections  is  it  safe  to  travel  there  unarmed  and  without 
a  strong  guard.  The  Christians  were  to  submit  to  wrong  rather  than  to  take 
the  lavv  into  their  own  hands..  Masked  mobs,  vigilance  committees  of  "  re- 
spectable citizens,"  secret  organizations  of  whatever  kind,  for  avenging  and 
punishing  wrongdoers  without  judicial  trials,  are  unchristian  in  form  and 
spirit.  Their  existence  is  hostile  to  Christian  civilization.  Personal  and  pri- 
vate redress,  where  every  one  assumes  the  right  to  punish  an  offender,  is  law- 
lessness itself.  But  this  charge  surely  does  not  require  us  to  put  our  lives  at 
the  mercy  of  a  madman,  or  to  allow  him  to  beat  our  brains  out  with  our  own 
cane  snatched  from  us.  We  are  to  take  all  lawful  methods  to  preserve  our 
own  lives,  as  well  as  those  of  our  neighbors,  and  to  leave  retaliation  to  the 
powers  that  are  ordained  of  God.  The  commands  of  God  do  not  conflict :  we 
may  abstain  from  retaliation  in  spirit  and  conduct,  but  we  are  not  to  commit 
physical  or  moral  suicide  by  neglecting  to  care  for  our  life.  The  *'  cloak  " 
was  the  Eastern  abba — the  outer  or  upper  garment  of  the  East,  resembling 
the  cloak  worn  with  us. 

30.  Give  to  every  one]     Form  the  habit  of  giving,  and  give  with  dis- 


CoMMON  Version. 

27  ^  But  I  say  unto  you  which  hear,  Love 
your  enemies,  do  good  to  them  which  hate  you, 

28  Bless  them  that  curse  you,  and  pray  for 
them  which  despitefully  use  you. 

29  And  unto  him  that  smiteth  thee  on  the 
one  cheek  offer  also  the  other;  and  him  that 
taketh  away  thy  cloak  forbid  not  to  take  thy 
coat  also. 

30  Give  to  every  man  that  asketh  of  thee ; 
and  of  him  that  taketh  away  thy  goods  ask 
them  not  again. 


Revised  Version. 

27  But  T  say  unto  you  who  hear,  Love  your 
enemies,  do  good  to  them  that  hate  you, 

28  bless  them  that  curse  you,  pray  for  them 

29  that  despitefully  use  you.  To  him  that 
smiteth  thee  on  the  one  cheek  offer  also  the 
other;  and  from  him  that  taketh  away  thy 

30  cloke  withhold  not  thy  coat  also.  Give  to 
every  one  that  asketh  thee ;  and  of  him  that 
taketh  away  thy  goods  ask  them  not  again. 


Luke  6  :  31-37.] 


THE  LAW  OF  LOVE, 


107 


crimination,  but  not  to  Jews  alone,  as  the  scribes  do,  or  to  your  "own  set"  or 
class,  but  to  those  of  every  class  and  condition,  Jew  and  Gentile,  Christian, 
Mohammedan  and  heathen.  This  precept  applies  to  spiritual  things  with  a 
deeper  significance  than  even  to  temporal  things.  This  is  not  intended  to 
foster  improvidence,  or  wastefulness  in  temporal  or  spiritual  things.  Christ 
also  declared  that  pearls  were  not  to  be  cast  before  swine,  and  the  apostle  said 
if  a  man  would  not  work,  neither  should  he  eat.  We  are  not  to  turn  the 
world  into  a  great  "poorhouse,"  nor  to  encourage  vagabondism  and  shiftless- 
ness.  The  Pharisees  of  that  day  would  give  only  to  a  Jew,  and  designated 
the  Gentile  poor,  as  **dogs."  This  spirit  was  denounced  without  qualification 
by  our  Lord.  And  he  sums  up  the  whole  in  the  concise  and  clear  principle 
stated  in  v.  31,  the  golden  rule  of  the  New  Testament. 

32.  what  thank  have  ye  ?]  There  is  no  moral  credit  in  simply  loving 
those  who  love  us  :  the  wicked  do  so.  It  is  no  mark  of  godliness  simply  to  do 
good  to  those  who  do  good  to  us ;  many  godless  people  do  like  that.  It  is  no 
proof  of  Christ-likeness  simply  to  lend  to  those  from  whom  we  expect  as  much 
in  return  ;  wicked  persons  wall  do  so.  But  to  do  these  three  things  :  1,  love 
your  enemies ;  2,  do  good  to  those  that  fail  to  do  good  to  you ;  3,  lend  to  the 
needy,  not  looking  for  a  return,  this  is  to  be  like  your  heavenly  Father,  who 
is  kind  to  the  unthankful  and  the  evil.  This  will  show  that  you  are  his 
children. 

36.  Be  .  .  merciful]  Prove  yourself  merciful,  by  the  conduct  above  de- 
scribed, that  you  may  be  like  your  Father,  Matthew  says  "  Be  perfect."  God 
is  the  "Father  of  mercies,"  2  Cor.  1  : 3,  and  as  mercy  is  one  of  the  chief  at- 
tributes of  God  shown  to  man,  to  be  merciful  like  him  is  to  reach  complete- 
ness in  our  sphere,  as  he  is  complete  "perfect"  in  his  sphere. 

37.  Judge  not]  Go  not  about  in  a  censorious  or-judging  spirit.  Carry 
out  the  golden  rule  here  also,  judging  as  you  would  wish  to  be  judged  ;  do  not 
condemn  with  severity,  but  weigh  in  Christian  and  kindly  balances.  Do  not 
seek  to  judge,  but  if  one  must,  let  it  be  a  "  righteous  judgment,"  considerate 
and  Christian. 


Common  Version. 

31  And  as  ye  would  that  men  should  do  t(j 
you,  do  ye  also  to  them  likewise. 

32  For  if  ye  love  them  which  love  you,  what 
thank  have  ye?  for  sinners  also  love  those 
that  love  them. 

33  And  if  ye  do  good  to  them  which  do  good 
to  you,  what  thank  have  ye?  for  sinners  also 
do  even  the  same. 

34  And  if  ye  lend  to  them  of  whom  ye  hope 
to  receive,  what  thank  have  ye?  for  sinners 
also  lend  to  sinners,  to  receive  as  much  again. 

35  But  love  ye  your  enemies,  and  do  good, 
and  lend,  hoping  for  nothing  again;  and  your 
reward  shall  be  great,  and  ye  shall  be  the  chil- 
dren of  the  Highest;  for  he  is  kind  unto  the 
unthankful  and  to  the  evil. 

36  Be  ye  therefore  merciful,  as  your  Father 
also  is  merciful. 

37  Judge  not,  and  ye  shall  not  be  judged : 
condemn  not,  and  ye  shall  not  be  condemned  : 
forgive,  and  ye  shall  be  forgiven  : 

iSome  ancient  authorities 


Revised  Version. 

31  And  as  ye  would  that  men  should  do  to  you, 

32  do  ye  also  to  them  likewise.  And  if  ye  love 
them  that  love  you,  what  thank  have  ye  ? 
for  even  sinners  love  those  that  love  them. 

33  And  if  ye  do  good  to  them  that  do  good  to 
you,  what  thank  have  ye  ?  for  even  sinners 

34  dotiiesame.  Andif  ye  lend  to  them  of  whom 
ye  hope  to  receive,  what  thank  have  ye? 
even   sinners   lend   to  sinners,   to    receive 

35  again  as  much.  But  love  your  enemies, 
and  do  them  good,  and  lend,  i  never  de- 
spairing; and  your  reward  shall  be  great, 
and  ye  shall  be  sons  of  the  Most  High:  for 
he  is  kind  toward  the  unthankful  and  evil. 

36  Be  ye  merciful,  even  as  your  Father  is  mer- 

37  ciful.  And  judge  not,  and  ye  shall  not  be 
judged:  and  condemn  not,  and  ye  shall  not 
be  condemned :  release,  and  ye  shall  be  re- 


read despairing  of  no  man. 


jQg  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [LuKE  6 :  38,  39. 

38.  good  measure]  This  is  another  form  of  putting  the  principle  in  the 
golden  rule.  Give  and  forgive,  and  it  shall  be  given  and  forgiven  you. 
Goodness  multiplies  in  the  distribution.  The  measure  of  spiritual  good  be- 
comes more  full  by  sharing  it  with  others.  It  will  run  over  and  be  returned 
into  your  own  bosom.  The  last  clause  of  v.  38  is  a  proverb,  and  found  its  way 
in  almost  this  form  into  the  Talmud,  possibly  from  this  saying  of  Christ.  The 
phrase  shall  men  give  "into  your  bosom,"  alludes  to  the  large,  loose  outer 
garment  which  men  in  the  East  wear,  and  form  into  a  large  fold  or  pocket  in 
front  for  holding  things,  as  we  use  a  pocket.  It  is  said  that  when  Croesus  of- 
fered Alcmaeon  as  much  gold  as  he  could  carry  on  his  person,  he  put  on  a 
very  large  robe,  and  filled  the  bosom  with  the  precious  metal. 

Suggestive  Applications. — 1.  The  golden  rule,  "As  ye  would  that  men 
should  do  to  you,  do  ye  also  to  them  likewise,"  is  the  guide  to  our  conduct. 
2.  Retaliation  is  contrary  to  the  law  of  Christ.  3.  A  selfish  spirit  is  contrary 
to  the  law  of  Christ.  4.  An  unforgiving  spirit  is  contrary  to  the  law  of  Christ. 
5.  An  ungenerous  spirit  is  inconsistent  with  the  spirit  of  Christ.  6.  A  cen- 
sorious spirit  is  contrary  to  the  law  of  Christ.  7.  To  love  friends  and  hate 
enemies  is  no  distinctive  mark  of  a  Christian  spirit.  8.  To  do  good  to  those 
who  do  good  to  us,  will  not  prove  that  we  are  Christians.  9.  To  love  our  ene- 
mies, to  render  good  for  evil,  to  pray  for  those  who  abuse  us,  are  fruits  of  a 
true  Christian  spirit.     10.  To  be  merciful  is  to  imitate  Christ. 

Hearing  and  Doing.    6  :  39-49.    Compare  Matt.  7 : 3-27. 

Galilee,  Summer,  a.d.  28. 

Topics. — Christian  sincerity ;  four  comparisons :  the  blind  guide ;  the  mote 
and  beam  in  the  eye ;  the  good  and  bad  fruit ;  the  good  and  evil  treasure. 
Doing :  the  house  on  the  rock,  and  the  house  on  the  sand. 

39.  the  blind  lead  [guide]  the  blind]  The  blind  are  very  numerous 
in  the  East.  It  is  no  uncommon  sight  to  see  them  groping  their  way  along, 
and  even  trying  to  guide  each  other.  The  spiritual  truth  represented  by  this 
simile  is  obvious.  How  can  a  man  who  is  blind  to  spiritual  truth  guide 
others  into  it !  Or,  how  can  one  who  has  no  knowledge  or  experience  in  the 
Christian  life  lead  others  into  that  life !  They  will  both  alike  stumble  into 
pitfalls  of  error.  Then  Christ  is  the  only  sure  guide.  A  disciple  is  not  to  be 
above  the  Master,  but  to  walk  with  and  like  his  Master.  Maimonides  the 
learned  Hebrew  writer  has  reproduced  this  thought  in  this  form,  "  He  that 
learns  shall  not  be  greater  than  he  of  whom  he  learns,  but  shall  be  as  he." 
Bava.  Kam.  2  :  5. 


Common  Version. 

38  Give,  and  it  shall  be  given  iinto  you  ; 
good  measure,  pressed  down,  and  shaken  to- 
gether, and  running  over,  shall  men  give  into 
your  bosom.  For  with  the  same  measure  that 
ye  mete  withal  it  shall  be  measured  to  you 
again. 

39  And  he  spake  a  parable  unto  them ;  Can 
the  blind  lead  the  blind  ?  shall  they  not  both 
fall  into  the  ditch  ?  ' 


Kevised  Version. 

38  leased :  give,  and  it  shall  be  given  nnto  you  ; 
good  measure,  pressed  down,  shaken  to- 
gether, running  over,  shall  they  give  into 
your  bosom.  For  with  what  measure  ye 
mete  it  shall  be  measured  to  you  again. 

39  And  he  spake  also  a  parable  unto  them, 
Can  the  blind  guide  the  blind  ?  shall  they 


Luke  C  :  40-47.] 


HEARING   AND  DOING. 


109 


41.  the  mote  .  .  the  beam]  In  your  censorious  spirit,  you  magnify,  or 
are  quick  to  see  the  smallest  fault  in  your  neighbor,  but  do  not  perceive  llie 
enormous  faults  in  your  own  character.  You  are  neither  consistent  nor  sin- 
cere. Put  away  your  own  great  faults,  then  you  will  be  able  properly  to  help 
your  neighbor  to  put  away  his  less  grievous  ones;  the  "motes,"  literally 
"  chips  "  or  "  splinters  "  in  his  character. 

43.  good  tree  .  .  corrupt  tree]  The  general  principle  of  purity  and 
sincerity  of  life  as  a  necessary  qualification  to  leading  others  into  a  right  life 
is  illustrated  by  the  tree  and  its  fruit.  The  good  tree  cannot  bear  corrupt 
(literally,  rotten)  fruit,  nor  can  a  rotten  tree  bring  forth  good  fruit.  You 
know  the  character  of  the  tree  by  the  kind  of  fruit  it  bears.  So  you  know 
the  character  of  a  person  by  the  daily  conduct.  The  figure  is  changed  from 
the  general  (tree)  to  the  particular  (thorn  tree).  The  thorn  is  abundant^  and 
of  many  kinds  in  Syria.  It  will  not  produce  figs,  nor  will  the  bramble  bush 
(the  word  is  the  same  as  that  for  the  "  burning  bush  "  at  Horeb  in  the  Sep- 
tuagint  of  Ex.  3  :  2-4)  bear  grapes. 

45.  good  treasure  .  .  eiil  treasure]  The  figures  are  now  applied  to 
man's  character  and  conduct.  Out  of  the  good  man  come  good  words  and 
deeds,  because  there  is  a  treasury  of  goodness  in  his  heart.  His  thoughts  and 
affections  are  pure.  Out  of  the  evil  man  comes  evil,  because  the  store  of 
things  in  his  heart  is  evil.  Words,  like  deeds,  come  from  the  fountain  of  the 
man's  spiritual  life,  called  the  heart. 

41.  heareth  .  .  and  doeth]  Hearing  is  important,  but  not  all.  We 
must  add  doing  to  hearing.  None  other  can  call  Jesus  Lord.  "  Be  ye  doers 
of  the  word,  and  not  hearers  only,  deceiving  your  own  selves."     Jas.  1 :  22. 


Common  Version. 

40  The  disciple  is  not  above  his  master  :  but 
every  one  that  is  perfect  shall  be  as  his  mas- 
ter. 

41  And  why  beholdest  thou  the  mote  that  is 
in  thy  brother's  eye,  but  perceivest  not  the 
beam  that  is  in  thine  own  eye? 

42  Either  how  canst  thou  say  to  thy  brother, 
Brother,  let  me  pull  out  the  mote  that  is  in 
thine  eye,  when  thou  thyself  beholdest  not 
the  beam  that  is  in  thine  own  eye?  Thou 
hypocrite,  cast  out  first  the  beam  out  of  thine 
own  eye,  and  then  shalt  thou  see  cleavly  to 
pull  out  the  mote  that  is  in  thy  brother's  eye. 

43  For  a  good  tree  bringeth  not  forth  cor- 
rupt fruit ;  neither  doth  a  corrupt  tree  bring 
forth  good  fruit. 

44  For  every  tree  is  known  bj'  his  own  fruit. 
For  of  thorns  men  do  not  gatlier  figs,  nor  of  a 
bramble  bush  gather  they  grapes. 

45  A  good  man  out  of  the  good  treasure  of 
his  heart  bringeth  fortli  that  which  is  good: 
and  an  evil  man  out  of  the  evil  treasure  of  his 
heart  bringeth  forth  that  which  is  evil :  for  of 
the  abundance  of  the  heart  his  mouth  speak- 
eth. 

46  ^And  why  call  ye  me,  Lord,  Lord,  and 
do  not  the  things  which  I  say  ? 

47  Whosoever  cometh  to  me,  and  heareth  my 
sayingR,  and  doeth  them,  I  will  shew  you  to 
whom  he  is  like  : 

lOr, 


Revised  Version. 

40  not  both  fall  into  a  pit?  The  disciple  is  not 
above  his  i master:  but  every  one  when  he 

41  Is  perfected  shall  be  as  his  i  master.  And 
why  beholdest  thou  the  mote  that  is  in  thy 
brothers  eye,  but  cousiderest  not  the  beam 

42  that  is  in  "thine  own  eye?  Or  how  canst 
thou  s:iy  to  thy  brother,  Brother,  let  me 
cast  out  the  mote  that  is  in  thine  eye,  when 
thou  thyself  beholdest  not  the  beam  that  is 
in  thine  own  eye?  Thou  hypocrite,  oast  out 
first  the  beam  out  of  thine  own  eye,  and 
then  shalt  thou  see  clearly  to  cast  out  the 

43  mote  that  is  in  thy  brother's  eye.  For  there 
is  no  good  tree  that  bringeth  forth  corrupt 
fruit ;  nor  again  a  corrupt  tree  that  bringeth 

44  forth  good  fruit.  For  each  tree  is  known 
by  its  own  fruit.  For  of  thorns  men  do  not 
gather  figs,  nor  of  a  bramble  bush  gather 

45  they  grapes.  The  good  man  out  of  the 
good  treasure  of  his  heart  bringeth  forth 
that  which  is  good;  and  the  evil  man  out 
of  the  evil  treasure  bringeth  forth  that 
which  is  evil :  for  out  of  the  abundance  of 
the  heart  his  mouth  speaketh. 

46  And  why  call  ye  me.  Lord,  Lord,  and  do 

47  not  the  things  which  I  say?  Every  one 
that  cometh  unto  me.  and  heareth  my  words, 
and  doeth  them,  I  will  shew  you  to  whom 


teacher 


IIQ  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Luke  6 :  48, 49. 

48.  built  a  house]  He  that  both  hears  and  does  what  the  Lord  says,  is 
like  the  man  building  a  house,  who  digged  and  went  deep,  and  placed  a  foun- 
dation on  the  solid  rock.  When  the  flood  rose,  and  the  stream  (the  same 
word  as  for  river)  brake  against  that  house,  even  that  did  not  shake  it,  since 
it  had  been  well  founded  on  a  rock.  Hearing  God's  truth  and  practicing 
the  Christian  virtues,  makes  a  firm  foundation  for  a  Christian  character  that 
enables  it  to  stand  against  the  floods  of  error.  This  graphic  illustration  from 
the  sudden  floods  during  the  rainy  season  in  Syria  would  be  very  forcible 
and  familiar.  The  ground  may  be  dry  and  parched,  and  the  streams  dry, 
and  in  a  few  hours  the  rain  pouring  down,  will  make  a  rushing  torrent,  equal 
in  volume  to  a  river,  along  water  beds  quite  dry  before  the  rain ;  and  only  a 
strongly  built  house  upon  a  rock  foundation  can  stand  against  such  a  sudden, 
sweeping  current. 

49.  house  upon  the  earth]  The  foolish  hearer  who  fails  to  do  what 
the  Lord  requires,  yet  because  he  has  heard,  thinks  himself  secure,  finds  his 
professed  Christian  character  swept  away  in  a  sudden  flood  of  evil,  like  the 
house  stuck  upon  the  loose  earth  ("  sand  "  in  Matt.  7  :  26),  which  the  sudden 
floods  undermine  and  sweep  away  into  ruins.  This,  too,  is  a  common  sight  in 
Syria.  There  are  many  houses  thus  built,  sometimes  whole  villages,  by  the 
shiftless  and  indolent  fellahin,  that  are  swept  away  in  an  hour,  leaving  the 
owners  houseless  and  homeless. 

Suggestive  Applications. — 1.  False  teachers  are  blind  guides.  2.  The 
Pharisees  were  sad  examples  of  false  teachers.  3.  Successfully  to  reprove 
others,  we  should  be  blameless  ourselves.  4.  One's  conduct  and  conversation 
are  a  test  of  his  character.  5.  Profession  without  practice  is  a  common  and 
a  great  sin.  6.  Self-examination  qualifies  one  for  examining  others.  7. 
Usually  the  most  censorious  persons  are  the  most  faulty.  8.  Stier  says,  "The 
hypocrite  takes  credit  for  a  virtue  which  he  has  not,  and  the  dissembler  con- 
ceals the  vices  he  has."  9.  To  bear  good  fruit,  we  must  have  a  new  nature  in 
Christ.  10.  Outward  virtues  are  leaves ;  the  fruit,  holiness,  must  come  from 
the  heart.  11.  Profession  is  of  no  value,  without  the  possession  of  the  true 
religion.  12.  "  Without  a  holy  heart  and  a  holy  life,  all  will  be  ruined  in 
the  hour  of  temptation."     Quesnel. 

Healing  the  Centueion's  Servant.    7  : 1-10.    Compare  Matt.  8  :  5-13. 

Capernaum,  Summer,  a.d.  28. 
When  Jesus  had  ended  his  discourse  on  the  "level  place"  he  went  down  to 
the  Lake  of  Galilee  into  Capernaum.     A  centurion  had  a  young  servant  who 


Common  Version. 


48  He  is  like  a  man  which  built  a  house,  and 
digged  deep,  and  laid  the  foundation  on  a  rock : 
and  when  the  flood  arose,  the  stream  beat  ve- 
hemently upon  that  house,  and  could  not 
shake  it ;  for  it  was  founded  upon  a  rock. 

49  But  he  that  heareth,  and  doeth  not,  is 
like  a  man  that  without  a  foundation  built  a 
house  upon  the  earth  ;  against  which  the 
stream  did  beat  vehemently,  and  immediately 
it  fell ;  and  the  ruin  of  that  house  was  great. 


Kevised  Version. 
48  he  is  like  :   he  is  like  a  man   building 


house,  who  digged  and  went  deep,  and  laid 
a  foundation  upon  the  rock  :  and  when  a 
flood  arose,  the  stream  brake  against  that 
house,  and  could  not  shake  it :  l  because  it 
had  been  well  builded.  But  he  that  heareth 
and  doeth  not,  is  like  a  man  that  built  a 
house  upon  the  earth  without  a  founda- 
tion ;  against  which  the  stream  brake,  and 
straightway  it  fell  in ;  and  the  ruin  of  that 
house  was  great. 
1  Many  ancient  authorities  read /or  it  had  been  founded  upon  the  rock :  as  in  Matt,  vii.  25. 


LuKi5  7:l-5.]  HEALING  THE  CENTURION'S  SERVANT.  HX 

was  very  sick,  and  he  asked  Jesus  to  heal  him.  Jesus  commended  the  centu- 
rion's faith  and  healed  the  servant.  The  narrative  is  given  more  fully  by 
Luke  than  by  Matthew. 

1.  ended  all  his  sayings]  When  Jesus  had  ended  (literally,  "had 
filled  all  his  words  into  the  ears  of  the  people"),  that  is,  all  that  he  wished  to 
say  at  this  time  in  the  ears  (rather  than  audience)  of  the  people,  he  descended 
from  the  mountain,  great  multitudes  following  him,  Matt.  8  : 1,  and  he  went 
into  Capernaum, 

2.  a  certain  centurion's  servant]    At  least  two  things  are  implied 

in  these  words:  the  centurion  was  a  Koman  military  officer  or  captain  over 
100  soldiers ;  the  servant  was  a  bond-servant  or  slave,  as  the  Greek  word  im- 
plies ;  the  centurion  believed  Jesus  could  heal  the  sick  child.  This  young 
slave  was  highly  prized,  "  dear  unto  him,"  not  so  much  implying  afiection  as 
esteem,  because  of  his  fidelity  in  service. 

3.  sent  .  .  elders]  In  the  shorter  account  of  it  by  Matthew  it  is  said 
"  there  came  unto  him  a  centurion,"  while  here  it  is  more  fully  stated  that  he 
came  or  sent  first  by  Jewish  elders,  and  then  by  friends.  This  difference  in 
the  narratives  is  explained  by  the  very  common  Latin  rule  in  law  that  what 
one  does  by  another,  he  does  himself,  and  Matthew  has  thus  stated  that  the 
centurion  did  himself,  what  he  authorized  and  ordered  to  be  done.  Anything 
wanted  in  the  East  is  usually  sought  through  mediators.  These  middle-men 
are  always  ready  to  ofier  their  services  for  buying,  selling,  making  love,  get- 
ting a  physician,  interviewing  a  magistrate  or  a  governor,  and  for  any  of  the 
thousand  trivial  and  petty  things  in  daily  life,  which  non- Asiatics  would  do 
themselves  directly.  The  "  elders  "  of  a  synagogue,  says  the  Jerusalem  Tal- 
mud, number  21,  and  compose  a  smaller  sanhedrin  and  form  a  bench  of  three. 
Sola  23  :  3.  Sending  "  elders  of  the  Jews,"  who  appear  to  have  gone  willingly, 
and  to  have  pressed  the  centurion's  request,  strongly  implies  that  he  was  a 
proselyte  of  the  gate. 

5.  loveth  our  nation]  Clearly  then,  he  was  not  a  native  Jew,  but  of 
Gentile  origin,  but  he  may  have  accepted  Judaism  so  far  as  to  become  a 
"proselyte"  of  the  class  afterward  called  "of  the  gate,"  not  accepting  circum- 
cision, as  proselytes  in  full  were  required  to  do.  So  the  elders  came  and  be- 
sought him  "  instantly"  (used  in  the  old  English  sense  of  "  earnestly  "),  for  the 
centurion  was  a  worthy  man.     By  "  worthy,"  Jewish  elders  would  mean  that 


Common  Version. 


CHAP.  VII.— Now  when  he  had  ended  all 
his  sayings  in  the  audience  of  the  people, 
he  entered  into  Capernaum. 

2  And  a  certain  centurion's  servant,  who  was 
dear  unto  him,  was  sick,  and  ready  to  die. 

3  And  when  he  heard  of  Jesus,  he  sent  unto 
him  the  elders  of  the  Jews,  beseeching  him 
that  he  would  come  and  heal  his  servant. 

4  And  when  they  came  to  Jesus,  they  be- 
sought him  instantly,  saying,  That  he  was 
worthy  for  whom  he  should  do  this : 

5  For  he  loveth  our  nation,  and  he  hath 
built  us  a  synagogue. 

1  Gr.  bondservant.        2  Or,  precious  to  him    Or,  honourable  ivith  him 


Revised  Version. 


J  After  he  had  ended  all  his  sayings  in  the 
ears  of  the  people,  he  entered  into  Caper- 
naum. 

2  And  a  certain  centurion's  ^  servant,  who 
was  2  dear  unto  him,  was  sick  and  at  the 

3  point  of  death.  And  when  ho  heard  con- 
cerning Jesiis,  he  sent  unto  him  elders  of 
the  Jews,  asking  him  that  he  would  come 

i  and  save  his  i  servant.  And  they,  when 
they  came  to  Jesus,  besonght  him  earnestly, 
saying.  He  is  worthy  that  thou  sliouldest  do 

5  this  f(»r  him  :  for  he  loveth  our  nation,  and 


112 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[Luke  7  :  6-8. 


he  was  friendly  to  their  religion,  for  he  had  shown  his  love  for  the  nation  by 
building  a  synagogue  at  his  own  expense.  See  the  Revised  Version.  If  mod- 
ern Tell  Hum  is  the  site  of  Capernaum,  the  ruins  of  a  synagogue  now  found 
there,  may  represent  the  one  built  by  this  centurion.  The  ruins  show  that 
it  was  built  of  marble  and  stood  just  above  the  lake. 

6.  sent  friends]  All  the  details  of  this  account  accord  well  with  what 
we  know  to  be  the  custom  in  the  East.  Messengers  are  sent  in  succession  to 
an  important  person,  of  whom  a  favor  is  desired,  making  the  request  in  varied 
form  with  many  expressions  of  humility.  And  when  it  is  known  that  the  re- 
quest will  be  granted,  it  is  quite  customary  to  send  again  urging  the  great  one 
not  to  put  himself  to  trouble,  and  offering  apologies  and  expressions  of  un- 
worthiness  and  the  like. 

I  am  not  worthy]  I  am  not  great  enough,  or  of  enough  importance,  to 
have  Jesus  come  under  my  roof.  The  Greek  word  for  "  worthy  "  is  not  the 
same  as  in  v.  4  and  in  v.  7.  Here  the  thought  is  greatness  of  rank  ;  in  vs.  4 
and  7  it  is  primarily  "  weight,"  as  of  character  or  of  reputation ;  hence 
"  worthy  "  is  used  in  those  verses  in  the  sense  of  having  "  merit,"  rather  than 
of  having  high  rank.  So  the  centurion  says  through  the  friends,  "  neither 
thought  I  myself  worthy,"  as  having  sufficient  merit  or  goodness  of  character, 
to  come  unto  thee,  but  say  with  a  word,  and  my  boy  shall  be  healed.  It 
would  be  quite  in  keeping  with  Eastern  custom  if  the  centurion  himself  had 
followed  close  upon  the  heels  of  this  second  deputation  as  he  may  have  done, 
and  this  would  further  account  for  the  narrative  of  the  healing  as  given  by 
Matthew. 

8.  I  also  am  .  .  under  authority]  Being  a  centairion  he  would  be 
under  the  authority  of  the  chiliarch  or  colonel  in  command  of  1,000  soldiers, 
as  the  centurion  had  command  of  100  soldiers.  He  had  these  100  soldiers 
under  himself,  and  could  say  to  one,  Go,  and  to  another.  Come,  and  each  of 
the  100  soldiers  would  obey  the  command.  So  the  centurion  appears  to  have 
regarded  the  sickness  of  his  slave  either  as  due  to  demons  or  to  some  peculiar 
state  of  body,  which  were  under  the  authority  of  Jesus,  precisely  as  the  centu- 
rion's soldiers  were  subject  to  his  order.  It  is  somewhat  remarkable  that 
while  Matthew  calls  the  disease  "  palsy,"  Luke,  a  physician,  does  not  name 
the  disease. 


Common  Version. 

6  Then  Jesus  went  with  them.  And  when 
be  was  now  not  far  from  the  house,  the  centu- 
rion sent  friends  to  him,  saying  unto  him, 
Lord,  trouble  not  thj'self ;  for  I  am  not  worthy 
that  thou  shouldest  enter  under  my  roof  : 

7  Wherefore  neither  thought  I  myself  worthy 
to  come  unto  thee :  but  say  in  a  word,  and  my 
servant  shall  be  healed. 

8  For  I  also  am  a  man  set  under  authority, 
having  under  me  soldiers,  and  I  say  unto  one. 
Go,  and  he  goeth  ;  and  to  another,  Come,  and 
he  Cometh  ;  and  to  my  servant,  Do  this,  and  he 
doeth  it. 


Revised  Version. 

6  himself  built  us  our  synagogue.  And  Jesus 
went  with  them.  And  when  he  was  now 
not  far  from  the  house,  the  centurion  sent 
friends  to  him,  saying  unto  him,  Lord, 
trouble  not  thyself:  for  I  am  not  i  worthy 
that  thou  shouldest  come  imder  my  roof: 

7  wherefore  neither  thought  I  myself  worthy 
to  come  unto  thee  :  but  2  say  the  word,  and 

8  my  3  servant  shall  be  healed.  For  I  also  am 
a  man  set  under  authority,  having  under 
myself  soldiers:  and  I  say  to  this  one.  Go, 
and  he  goeth  ;  and  to  another,  Come,  and  he 
Cometh ;  and  to  my  *  servant,  Do  this,  and 


1  Gr.  sufficient.        2  Gr.  say  with  a  word.        3  Or,  boy       *Gr.  bondservant. 


Luke  7:  9-11.]  RAISING  THE  SON  OF  THE  WIDOW  OF  NAIN.  113 

9.  I  have  not  found  so  great  faith]  These  words  were  not  spoken  to 
the  centurion,  nor  to  his  friends,  but  to  the  people  that  were  following  Jesus. 
And  this  is  an  incidental  indication  that  the  centurion  himself  had  now  joined 
the  deputation  of  friends  which  he  had  sent.  The  centurion,  a  Gentile  and  a 
military  man,  Jesus  commended  as  having  greater  faith  than  any  one  he  had 
found  among  God's  chosen  people,  Israel.  The  woman  of  Syrophoenicia  and 
a  Roman  centurion  surpassed  in  their  faith  the  great  Jewish  rabbis !  The 
added  remarks  against  the  unbelieving  Israelites  reported  by  Matthew  (8 : 
11,  12)  are  omitted  by  Luke,  who  is  writing  chiefly  for  the  Gentiles. 

10.  found  the  servant  whole]  This  healing  was  effected  by  a  word 
spoken  at  a  distance  from  the  place  where  the  sick  slave  was.  The  words 
"  that  had  been  sick "  are  omitted  in  the  Revised  Version,  as  they  are  not 
found  in  the  best  Greek  MSS.     The  narrative  is  complete  without  them. 

Suggestive  Applications.— 1.  A  good  master  shows  kindness  to  his  ser- 
vant. 2.  A  man  fitted  to  command  will  know  how  to  obey.  3.  A  man  of 
authority  should  be  a  man  of  true  humility.  4.  God  spake,  and  the  heavens 
and  the  earth  were  made :  he  said  "  Let  there  be  light,"  and  light  was :  Christ 
spake,  and  the  centurion's  servant  was  healed.  5.  Jesus  marvelled  at  the 
centurion's  faith ;  what  wonderful  faith  it  must  have  been,  to  cause  Christ  to 
marvel !  Once  he  marvelled  at  imbelief,  Mark  6  :  6.  Shall  he  marvel  at  our 
faith,  or  our  unbelief? 

Raising  the  Son  of  the  Widow  of  Nain.    7  :  11-18. 

Nain  in  Galilee,  Summer,  a.d.  28. 
There  are  only  three  instances  of  raising  the  dead  (aside  from  Christ's  own 
resurrection)  narrated  in  the  Gospels.  The  raising  of  the  son  of  the  widow 
of  Nain,  mentioned  by  Luke  only,  was  the  earliest  miracle  of  this  kind  which 
Jesus  did.  The  second  instance  was  that  of  Jairus,  the  ruler's  daughter, 
mentioned  by  the  first  three  evangelists,  and  the  last  was  the  raising  of  Laza- 
rus mentioned  by  John  only. 

11.  a  city  called  Nain]  Notice  the  difierence  of  time  given  in  the 
Common  and  in  the  Revised  Version.  This  is  due  to  a  change  of  a  single 
letter  in  the  Greek  reading :  some  MSS.  reading  r^  and  others  tu.  The  lat- 
ter is  more  likely  to  be  the  correct  reading,  and  it  is  followed  in  the  Revised 
Version.  The  Common  Version  first  read  Naim,  for  Nain,  as  it  now  stands. 
This,  like  many  other  verbal  changes  in  the  Common  Version  of  1611,  was 


Common  Version. 

9  When  Jesus  heard  these  things,  he  mar- 
velled at  him,  and  turned  him  about,  and  said 
unto  the  people  that  followed  him,  I  say  unto 
you,  I  have  not  found  so  great  faith,  no,  not  in 
Israel. 

10  And  they  that  were  sent,  returning  to  the 
honse,  found  the  servant  whole  that  had  been 
sick. 

11  %  And  it  came  to  pass  the  day  after,  that 
he  went  into  a  city  called  Nain  ;  and  many  of 
bis  disciples  went  with  him,  and  much  people. 


Revised  Version. 

9  he  doeth  it.  And  when  Jesus  heard  these 
things,  he  marvelled  at  him,  and  turned  and 
said  unto  the  multitude  that  followed  him, 
I  say  unto  you,  I  have  not  found  so  great 

10  faith,  no,  not  in  Israel.  And  they  that 
were  sent,  returning  to  the  house,  found  the 
1  servant  whole. 

11  And  it  came  to  pass  2  soon  afterwards,  that 
he  went  to  a  city  called  Nain  ;  and  his  dis- 
ciples went  with  him,  and  a  great  multitude. 


1  Gr.  bondservant.        2  Many  ancient  authorities  read  on  the  next  day. 


114 


A  COMMENTARY  ON   THE  GOSPEL   OF  LUKE.        [Luke  7  :  12-14. 


made  in  later  editions  and  accepted.  Nain  (meaning  "  pleasant "  or  "  lovely  ") 
was  a  small  town  in  the  hill  country  of  Galilee,  about  twenty-five  miles 
southwest  from  Capernaum.  Jerome  knew  it  and  placed  it  near  Mt.  Tabor 
and  the  river  Kishoii.  Ad  Marcellum,  44.  It  would  be  farther  from  Caper- 
naum than  an  ordinary  day's  journey  on  foot  in  Palestine.  Nain  now  called 
Nein  is  a  miserable  Mohammedan  village  of  about  twenty  mud  and  stone 
houses.  There  is  a  road  now  leading  down  a  steep  slope  from  the  town 
toward  ancient  sepulchral  caves  on  the  west  of  the  village.  On  this  down- 
ward road,  no  doubt,  Jesus  met  the  funeral  company.  He  was  on  one  of  his 
preaching  circuits  through  Galilee,  attended  by  his  disciples,  and  a  great 
crowd  followed  him. 

12.  to  the  gate  of  the  city]  This  small  town  was  a  walled  city,  hence 
the  "gate"  of  entrance  to  the  city.  Ordinarily  all  Jewish  burials  are  outside 
the  walls  of  a  city.  This  one  would  be  in  some  of  the  rock-hewn  sepulchres 
now  seen  near  the  west  side  of  Nain.  The  dead  person  carried  out  was  the 
only  son  of  a  widow,  who  evidently  had  many  friends,  for  many  were  with 
her.  The  Talmud  prescribes  that  an  infant  might  be  buried  by  one  woman 
and  two  men.  Whoever  was  carried  on  a  bier,  many  mourned  for  him,  and 
whoever  was  known  to  many,  many  attended  him.  It  was  counted  an  act  of 
kindness  and  mercy  to  follow  a  corpse  to  burial  (See  3Iishna,  Peak.  1 : 1),  and 
the  Mishna  forbids  any  work  when  a  dead  man  is  buried.  "  Those  who  carry 
the  bier,  such  as  go  before  .  .  and  such  as  go  after  it,  are  exempt  from  saying 
the  Shema"  (prayer).  MisL,  Berachoth,  3:1.  The  rabbis  say  that  of  the 
persons  accompanying  the  corpse,  a  part  went  before  the  bier  and  a  part  fol- 
lowed, as  was  doubtless  the  case  with  the  funeral  company  Jesus  met  coming 
out  of  Nain. 

13.  the  Lord  saw  her]  The  term  "  Lord "  is  applied  to  Jesus  about 
thirty  times  in  Matthew,  over  forty  times  in  Luke,  and  more  than  one  hun- 
dred and  twenty  times  in  the  four  Gospels.  Some  have  inferred  from  this 
that  Luke  wrote  nmch  later  than  Matthew  and  Mark,  but  the  difference  in 
the  number  of  times  this  term  is  used  in  proportion  to  the  length  of  the  re- 
spective Gospels  is  not  great  enough  to  make  an  argument  of  much  weight. 
It  is  evidence  rather  of  the  diversity  and  independence  of  the  writers. 

had  compassion]  The  sympathy  of  Jesus  with  human  sorrow  and  an- 
guish is  frequently  mentioned  in  the  Gospels.  This  miracle,  one  of  the  most 
significant  proofs  of  his  mission,  was  not  called  out  merely  as  a  proof,  but 
sprang  also  from  his  infinite  compassion  for  the  suffering.  His  first  words 
were  to  the  sorrowing  widowed  mother,  "  Weep  not." 

14.  touched  the  bier]     In  Palestine  the  dead  are  borne  out,  according 


Common  Version. 

12  Now  when  he  came  nigh  to  the  gate  of 
the  city,  hehold,  there  was  a  dead  man  car- 
ried out,  the  only  son  of  his  mother,  and  she 
was  a  widow:  and  much  people  of  the  city 
was  with  her. 

V.i  And  when  the  Lord  saw  her, he  had  com- 
passion on  her,  and  said  unto  her,  Weep  not. 

14  And  he  came  and  touched  the  bier:  and 
they  that  bare  him  stood  still.  .\nd  he  said, 
Young  man,  I  say  unto  thee,  Arise. 


Revised  Version. 

12  Now  when  he  drew  near  to  the  orate  of  the 
city,  behold,  there  was  carried  out  one  that 
was  dead,  the  only  son  of  liis  mother,  and 
she  was  a  widow:  and  much  people  of  the 

13  city  was  with  her.  And  when  the  Lord  saw 
her,  he  had  compassion  on  her,  and  said 

14  unto  her.  Weep  not.  And  he  came  nijrli 
and  touched  the  bier:  and  the  bearers  stood 
still.     And  he  said,  Young  man,  I  say  unto 


Ruins  of  Nain.     {After  a  Photograph.) 


Site  of  Machserus, 


116 


A  COMMENTARY   ON  THE  GOSPEL  OF  LUKE.         [Luke  7  :  15-18, 


to  Dr.  Post,  either  wrapped  in  the  outer  garment,  abba,  and  such  covering  as 
the  family  can  afford  ;  a  napkin  or  handkerchief  on  the  face  and  without  a 
coffin,  but  on  a  bier ;  or,  if  in  a  coffin  without  a  lid,  the  whole  body  being 
exposed  to  view.  At  a  funeral  of  an  adult  the  crowd  is  usually  large,  and 
the  mourners'  wailing  loud  and  very  pathetic.  The  bier  is  usually  borne 
hi^^h  above  their  heads  by  the  bearers,  so  that  all  may  see  the  body.  Touch- 
ing,' the  bier  was  a  sign  to  the  bearers  to  stop,  which  they  at  once  did. 

Young  man  .  .  Arise]  If  this  was  spoken  in  Aramaic,  only  two  words 
would  be  required.  He  that  is  the  resurrection  and  the  life  speaks,  and  the 
dead  arise.  John  11 :  25,  26.  The  rabbis  would  not  touch  the  dead  for  fear 
of  being  defiled ;  Jesus  touched  the  bier  that  life  might  be  restored  to  the 
body. 

15.  delivered  llim  to  his  mother]  The  dead  man  sitting  up  on  the 
bier  and  beginning  to  speak  proved  the  reality  of  the  raising  to  the  large 
company.  In  no  case  where  the  dead  were  restored  to  life  does  the  Bible 
tell  us  what  they  said.  Their  experience  and  their  knowledge  of  anything 
beyond  death  are  withheld  from  us.  The  body  was  in  full  view  and  there 
was  no  possible  chance  for  deception  in  this  case.  It  is  a  beautiful  touch  of 
sympathy  and  tenderness  that  Jesus  handed  the  young  man  alive  to  his 
mother,  no  doubt  with  some  cheering  and  comforting  words.  See  similar  in- 
stances in  1  Kings  17  :  23  ;  2  Kings  4  :  36,  37. 

16.  great  prophet]  The  company  were  filled  with  awe,  and  praised 
God  for  what  they  had  seen.  They  at  once  recalled  Elijah  and  Elisha  and 
declared  that  a  great  prophet  like  these  had  arisen  "among  us,"  even  us  in 
Galilee.  The  great  expectation  of  some  wonderful  prophet  was  now  realized. 
"  God  hath  visited  his  people."     See  Luke  1  :  68  ;  John  3  :  2. 

II.  this  rumour  [report]  .  .  went  forth]  Such  a  miracle  would  be 
reported  quickly  and  widely.  The  whole  country  would  ring  with  the 
accounts  of  his  work.  All  Galilee,  Samaria,  and  Judaea  would  be  talking  of 
this  great  prophet  and  of  his  wonderful  power. 

18.  the  disciples  of  John]  The  whole  country  was  in  excitement 
over  Jesus,  and  the  disciples  of  John  the  Baptist  found  a  way  of  telling  John 
in  his  prison  at  Machserus  about  the  works  and  fame  of  this  new  prophet  who 
seemed  to  excel  Jolin  himself.  They  were  doubtless  perplexed,  and  wanted 
to  know  who  this  wonder-worker  might  be.  John  put  them  in  the  way  to 
know,  as  the  next  section  tells  us. 

Wordsworth  calls  attention  to  the  accuracy  of  Luke  as  an  observer  and  his- 
torian as  shown  in  this  narrative.     Seven  particulars  are  specified :  1.  the 


Common  Version. 

15  And  he  that  was  dead  sat  up,  and  beg:an  to 
speak.     And  lie  delivered  him  to  his  mother. 

16  And  there  came  a  fear  on  all :  and  they 
glorified  God,  saying,  That  a  great  prophet 
is  risen  up  among  us;  and,  That  God  hath 
visited  his  people. 

17  And  this  rumour  of  him  went  forth 
throughout  all  Jndea,  and  throughout  all 
the  region  round  about. 

18  And  the  disciples  of  John  shewed  him  of 
all  these  things. 


Revised  Version. 

15  thee,  Arise.  And  he  that  was  dead  sat  up 
and  began  to  speak.     And  he  gave  him  to 

16  his  mother.  And  fear  took  hold  on  all : 
and  they  glorified  God,  saying,  A  great 
prophet  is  arisen  among  us:  and,  God  hath 

17  visited  his  people.  And  this  report  went 
forth  concerning  him  in  the  whole  of  Judasa, 
and  all  the  region  round  about. 

18  And  the  disciples  of  John  told  him  of  all 


Luke  7  :  19-21.]  JOHN  AND  JESUS.  117 

name  of  the  city  ;  2,  the  gate ;  3,  the  crowd  with  tlie  funeral  procession  ;  4,  tlie 
age  of  the  dead  and  his  circumstances ;  5,  the  mother,  a  widow  having  no 
other  son  ;  6,  the  words  our  Lord  spoke ;  7,  the  effect  on  the  people. 

Suggestive  Applications. — 1.  Jesus  was  always  busy  in  doing  good ; 
his  disciples  should  imitate  him.  2.  His  greatest  miracles  were  witnessed  by  a 
crowd  of  people.  3.  They  were  never  for  display,  nor  done  solely  to  prove 
his  mission  ;  they  sprang  also  from  his  sympathy  for  suffering  humanity. 
4.  To  sympathize  with  the  afflicted  is  a  Christian  act.  5.  Christ  comforts 
tlie  widow  and  the  afflicted.  6.  Christ  is  the  resurrection  and  the  life. 
7.  Sin  is  like  death,  to  which  it  leads ;  Christ  gives  us  the  victory  over 
sin  and  death. 

John  and  Jesus.    7  :  19-35.    Compare  Matt.  11 :  2-19. 

Galilee,  a.d.  28. 

Analysis. — John  in  prison  sends  two  disciples  to  Jesus,  asking,  "  Art  tliou 
he  tliat  Cometh?"  Jesus  worked  several  miracles,  and  bade  John's  disciples 
go  back  and  tell  what  they  had  seen.  Jesus  declares  John  to  be  tiie  greatest 
of  the  prophets.  The  people  rejoice;  the  Pharisees  reject  God's  counsel. 
Tiie  parable  of  the  children  in  the  market  place. 

19.  John  calling  .  .  two  of  his  disciples]  John  had  been  shut  up 
in  prison  by  Herod.  Matt.  14 :  3-12.  John  sent  two  disciples  that  they  and 
their  associates  might  be  assured  of  the  true  character  of  Jesus,  and  possibly 
that  his  own  faith  might  be  confirmed.  It  would  not  be  strange  if  he  was 
depressed  and  discouraged  by  the  long  imprisonment.  His  disciples  were 
restless ;  perhaps  unwilling  to  acknowledge  Christ.  If  the  delegation  came 
from  the  castle  of  Machserus  in  Persea  to  the  region  of  Nain,  it  would  be  a 
journey  of  two  or  three  days. 

Art  tllOU  he]  The  question  was,  Art  thou  the  coming  one,  the  Messiah, 
or  should  we  look  for  another?  The  Greek  implies  by  another,  one  of  a  dif- 
ferent kind.  The  point  in  John's  mind  seems  to  have  been,  it  is  time  for 
the  Messiah  ;  if  you  are  he,  it  is  time  that  you  reveal  yourself  as  the  Messiah. 
John  doubtless  shared  in  the  Jewish  expectation  that  when  the  Messiah  came 
he  would  set  all  things  right.  So  from  the  gloomy  walls  of  his  cell  in 
Machserus,  John  was  looking  for  a  vindication  of  his  conduct  by  the  com- 
ing One. 

21.     he  cured  many]     The  disciples  of  John  witnessed  many  miracles. 


Common  Version. 


19  ^  And  John  calling  tinto  him  two  of  his 
disciples  sent  them  to  Jesus,  saying,  Art  thou 
he  that  should  come?  or  look  we  for  another? 

20  When  the  men  were  come  unto  him,  they 
said,  John  Baptist  hath  sent  us  unto  thee, 
saying,  Art  thou  he  that  should  come?  or 
look  we  for  another? 

21  And  in  that  same  hour  he  cured  many 
of  their  infirmities  and  plagues,  and  of  evil 
spirits;  and  unto  many  that  were  blind  he 
gave  sight. 

^Gr.  certain  two.  ^Gv.  scourges. 


Revised  Version. 


19  these  things.  And  John  calling  unto  him 
1  two  of  his  disciples  sent  them  to  the  Lord, 
saying,  Art  thou  he  that  cometh,  or  look 

20  we  for  another?  And  when  the  men  were 
come  unto  him,  they  said,  Jolin  tlie  Baptist 
hath  sent  us  unto  thee,  saying,  Art  thou  he 

21  that  cometh,  or  look  we  for  another?  In 
that  hour  he  cured  many  of  diseases  and 
2 plagues  and    evil  spirits;  and  on   many 


118 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [Luke  7  :  22-25. 


Jesus  cured  diseases  of  the  ordinary  kind,  "  plagues,"  or  literally,  "  scourges," 
which  meant  diseases  that  were  believed  to  be  sent  as  special  punishments 
from  God,  and  evil  spirits,  and  blind.  Luke  as  a  physician  carefully  divides 
the  diseased  into  three  classes,  and  distinguishes  each  of  these  from  the  blind. 

22.    tell  John  what  things  ye  have  seen  and  heard]    This  was 

the  answer  to  John.  Tliey  were  eye-witnesses  of  the  works  of  Jesus,  and  they 
were  to  add  "  the  lame  walk,  the  lepers  are  cleansed,  and  the  deaf  hear,  the 
dead  are  raised  up."  See  revised  reading.  The  only  detailed  account  of  raising 
the  dead  in  the  ministry  of  Jesus  up  to  this  time  is  that  of  the  widow's  son, 
and  possibly  according  to  a  few  harmonists,  of  Jairus'  daugliter.  But  we  do 
not  know  how  many  cases  there  were  that  are  not  mentioned.  We  know 
that  many  miracles  were  performed  by  Christ  of  which  we  have  no  detailed 
report.  Yet,  great  as  these  things  are,  the  greatest  spiritual  miracle,  which 
is  the  climax  of  this  list  of  marvelous  works  and  of  evidence  is,  the  poor  liave 
the  gospel  preached  to  them.  This  list  would  be  the  strongest  proof  to  John 
who  was  familiar  with  Messianic  prophecy,  for  it  plainly  refers  to  Is.  29 :  18  ; 
35  :  4-6,  and  60  :  1-3.  The  Pharisees,  as  we  know  from  the  Talmud,  despised 
the  poor  as  wortiiless,  and  so  John  would  know  that  Jesus  fulfilled  prophecy. 
The  closing  blessing  had  also  a  fine  turn  in  the  message,  Avith  a  reproving 
tinge  in  it.  Many  will  be  scandalized  in  me,  will  stumble ;  see  Kevised 
Version  ;  as  prophecy  declares,  "  he  hath  no  form  nor  comeliness."  Is.  53  :  2, 
3 ;  Luke  2  :  34. 

24.  concerning  John]  Jesus'  testimony  concerning  John  is  one  of 
those  tender,  earnest,  and  exquisitely  beautiful  utterances  of  our  Lord,  that 
sparkle  like  diamonds  in  the  twilight.  The  testimony  is  reserved  until  after 
John's  messengers  have  gone,  that  it  may  not  seem  to  be  words  of  compliment 
so  common  in  Oriental  speech.  The  work  of  John  had  been  chiefly  in  the 
wilderness  of  Judsea;  hence  the  people  went  there  to  meet  him.  The  reed 
was  a  tall,  slender  plant,  easily  shaken  or  whisked  about  by  the  wind,  and  it 
was  very  abundant  along  the  Jordan  where  John  was  baptized.  John  was 
no  slender,  trifling  character  blown  about  by  every  new  doctrine.  He  was  no 
delicate,  spiritual  dilettante,  merely  amusing  himself  by  turning  liimself  into  a 
preacher,  and  clothing  himself  in  fine  raiment,  and  seeking  the  "  soft,  easy  " 


Common  Version. 

22  Then  Jesus  arswering  said  unto  tlicm, 
Oo  your  way,  and  tell  John  what  things  ye 
liave  seen  and  heard;  how  that  the  blind  see, 
the  lame  walk,  the  lepers  are  cleansed,  the 
deaf  hear,  the  dead  are  raised,  to  the  poor 
the  gospel  is  preached. 

23  And  blessed  is  he,  whosoever  shall  not  be 
offended  in  me. 

24  •{  And  when  the  messengers  of  Jolin  were 
departed,  he  began  to  speak  unto  the  jieojile 
concerning  Joiin,  Wliat  went  ye  out  into  tlie 
wilderness  for  to  see?  A  reed  shaken  with 
the  wind? 

'.'5  But  what  went  ye  out  for  to  see?  A 
man  clothed  in  soft  raiment?  Behold,  they 
which  are  gorgeously  apparelled,  and  live 
delicately,  are  in  kings'  courts. 


Revised  Version. 

22  that  were  blind  he  bestowed  sight.  And 
he  answered  and  said  unto  them,  Go  your 
way,  and  tell  John  what  things  ye  have 
seen  and  heard ;  the  l)lind  receive  their 
sight,  the  lame  walk,  the  leper.'^  are  cleansed, 
and  the  deaf  hear,  the  dead  are  raised  up. 
the   poor  have  i  good   tidings  preached    to 

23  them.  And  blessed  is  he,  whosoever  shitll 
find  none  occasion  of  stumbling  in  me. 

24  And  when  the  messengers  of  John  were 
departed,  he  began  to  say  unto  the  multi- 
tudes concerning  John,  What  went  ye  out 
into    the    wilderness    to    behold?    a    reed 

25  shaken  with  the  wind?  But  what  went  ye 
out  to  see?  a  man  clothed  in  soft  raiment? 
Behold,  they  that  are  gorgeously  apparelled, 
and   live  delicately,  are  in  kings'   courts, 

1  Or,  the  grrnpel 


Luke  7  :  26-32.] 


JOHN   AND  JESUS. 


119 


places,  and  talking  "smooth  things"  to  those  in  Inxnry,  and  in  gorgeous  ap- 
parel. He  had  faithfully  reproved  the  proud  and  luxurious  Herod  in  his 
gorgeous  court,  for  his  sin,  and  was  now  languishing  in  prison  for  his  boldness. 

26.  a  prophet]  All  the  people  accepted  John  as  a  prophet,  see  Luke 
20  :  6,  but  Jesus  ranked  him  far  higher.  He  was  the  special  messenger  noted 
in  Mai.  3 : 1,  therefore  much  more  than  a  prophet ;  he  was  the  great  fore- 
runner. He  was  the  greatest  prophet  born  of  woman  ;  the  greatest  prophet 
"that  ever  lived,"  is  our  popular  phrase.  But  the  "lesser"  (for  so  is  the 
Greek)  in  the  kingdom  of  God  is  greater  than  he.  The  one  who  now  has  the 
full  privileges  of  that  kingdom  of  which  John  was  the  forerunner,  has  greater 
opportunities  for  spiritual  growth  and  blessing  than  were  possible  before  the 
completion  of  Christ's  redemptive  work,  for  John  or  any  Old  Testament 
prophet  to  receive. 

29.  justified  God,  being  baptized]  Of  course,  no  man  can  make  God 
more  just  than  he  is,  since  he  ever  has  been  infinitely  just.  It  means  that  the 
people  perceived,  confessed,  and  declared  God's  justice,  in  his  providential  acts 
among  men.  These  people  had  been  prepared  for  making  this  confession,  for 
they  had  been  baptized  of  John,  and  must  have  openly  confessed  their  sins. 
There  were  two  other  classes  (the  Pharisees  and  lawyers)  not  included  among 
the  first  two  (all  the  people,  and  the  publicans)  who  "rejected  the  counsel  of 
God  against  themselves,"  the  Common  Version  reads.  But  that  may  mean  that 
the  counsel  of  God  was  against  them,  which  is  not  the  meaning  in  the  Greek. 
The  Revised  Version  is  better,  "  rejected  for  themselves  the  counsel  of  God," 
or,  with  yet  greater  clearness  read,  "  the  Pharisees  and  lawyers  thwarted  the 
good  purpose  of  God  towards  them."  This  they  did  by  not  confessing  their 
sins,  "  not  having  been  baptized  "  of  John.  The  loving  will  of  God  to  them  in 
providing  salvation,  they  nullified  by  their  unbelief  and  impenitence. 

32.     we  piped  unto  you]     Notice  that  the  phrase  "and  the  Lord  said" 


Common  Version. 

26  But  what  went  ye  out  for  to  see?  A 
prophet?  Yea,  I  say  unto  you,  and  much 
more  than  a  prophet. 

27  This  is  he,  of  whom  it  is  written.  Behold,  I 
send  my  messenger  before  thy  face,  which  shall 
prepare  thy  waj^  before  thee. 

28  For  I  say  unto  you,  Among  those  that 
are  born  of  women  there  is  not  a  greater 
prophet  than  Jolin  the  Baptist:  but  he  that  is 
least  in  the  kingdom  of  God  is  greater  than 
he. 

29  And  all  the  people  that  heard  him.  and 
the  publicans,  justified  God,  being  baptized 
with  the  baptism  of  John. 

30  But  the  Pharisees  and  lawyers  rejected 
the  counsel  of  God  against  themselves,  being 
not  baptized  of  him. 

?A  f  And  the  Lord  said,  Whereunto  then 
shall  I  liken  the  men  of  this  generation?  and 
to  what  are  they  like  ? 

32  They  are  like  unto  children  sitting  in  the 
marketplace,  and  callins  one  to  another,  and 
saying.  We  have  piped  Tinto  yon,  and  ye  have 
not  danced ;  we  have  mourned  to  you,  and  ye 
have  not  wept. 

1  Gr.  les><er.         -  Or,  havinj 


Revised  Version. 

26  But  what  went  ye  out  to  see?  a  prophet? 
Tea,  I  say  nnto  you,  and  much  more  than 

27  a  prophet.  This  is  he  of  whom  it  is  writ- 
ten. 

Behold,  I  send   my  messenger  before 

thj'  face. 
Who  shall  prepare  thy  way  before  thee. 

28  I  say  unto  you,  Among  them  that  are  born 
of  women  there  is  none  greater  than  John  : 
yet  he  that  is  i  but  little  in  the  kingdom  of 

29  God  is  greater  than  he.  And  all  the  people 
when  they  heard,  and  the  publicans,  justi- 
fied God,  2  being  baptized  with  the  bapti^^m 

30  of  John.  But  the  Pharisees  and  the  law- 
yers rejected  for  themselves  the  co*insel  of 

31  God,  3  being  not  baptized  of  him.  Where- 
unto then  shall  I  liken  the  men  of  this 
generation,   and    to   what   are   they  like? 

32  They  are  like  unto  children  that  sit  in  the 
marketplace,  and  call  one  to  another  ;  who 
siy.  We  piped  nnto  you,  and  ye  did  not 
dance  ;  we  wailed,  and  ye  did  not  weep. 


■J  Or,  not  having  I  e^n 


120 


A  COMMENTARY  ON  THE  GOSPEL   OF   LUKE.         [Luke  7 :  33-35. 


of  V.  31,  which  introduces  this  comparison  in  the  Common  Version,  is  omitted 
in  the  Kevised  Version,  not  being  in  the  best  Greek  copies  of  the  Gospel.  They 
have  probablv  come  from  some  church  lessons,  where  the  text  was  introduced 
by  this  remark  when  read  in  the  church  service.  This  illustration  would  be 
familiar  to  tiie  hearers.  The  marketplace  in  the  Eastern  city  is  open  like 
our  modern  city  squares,  where  people  trade,  hear  the  news,  and  the  children 
have  their  games  and  sports.  The  Jews  in  Christ's  day  were  not  less  foolish, 
perverse,  and  hard  to  please  than  a  lot  of  children  at  play,  calling  one  to 
another  in  the  market-place,  "  we  piped  "  (played  on  the  pipe  as  at  a  wedding) 
to  you,  and  ye  did  not  dance.  Then  changing  the  play,  "  we  wailed"  (imitat- 
ing mourners  at  a  funeral)  and  ye  did  not  weep.  These  were  mock  plays 
of  children,  first  imitating  a  wedding  scene,  and  then  a  funeral  scene,  but  in 
neither  way  could  one  set  of  children  please  their  fellows.  So  the  Jews  were 
equally  hard  to  please,  for  neither  John's  asceticism,  nor  the  social  habit  of 
Jesus  suited  them.  In  speaking  of  the  plays  of  children  and  their  dancing 
as  an  illustration  of  the  unreasonableness  of  the  Jews  of  that  day,  no  opinion 
is  expressed  upon  the  propriety  of  dancing.  Ryle  wisely  observes  that  the 
dancing  mentioned  here  is  not  to  be  twisted  or  tortured  into  an  excuse  for 
modern  dancing  parties  and  balls.  "  The  dancing  spoken  of  in  Scripture  has 
no  resemblance  to  the  dancing  of  modern  times."  The  peevish  children 
looking  at  their  fellows  refused  to  take  part  in  any  kind  of  a  game,  but  are 
sulky  and  sour;  so  the  merry  ones  point  out  the  foolishness  of  their  conduct. 
Just  as  unreasonable  were  the  Jews.  John  came  as  a  Nazirite,  using  the 
simplest  food  and  dress,  and  living  in  seclusion,  not  mingling  in  the  free 
social  habits  of  the  people,  and  the  Pharisees  refused  to  accept  him,  saying,  he 
hath  a  demon.  The  Son  of  man  came  mingling  freely  with  the  people,  in  his 
common  habits  of  eating  and  social  life,  acting  like  them,  and  they  refused  to 
accept  him  as  a  teacher,  saying,  behold  a  gluttonous  man,  and  a  wine 
bibber,  a  friend  of  publicans  and  sinners.  Neither  mode  of  life  would  satisfy 
them.  They  were  sulky,  sour,  and  as  unreasonable  as  a  lot  of  disagreeable 
children. 

35.  Wisdom  is  justified]  There  is  no  ground  for  supposing  that 
"  children  "  is  here  used  to  signify  those  who  ought  to  be  wise,  or  that  wusdom 
refers  to  that  of  a  mere  worldly  sort,  or  that  "justified"  is  used  in  the  sense 
of  "  condemned."  The  children  of  wisdom  is  a  common  Hebraism  or  Hebrew 
idiom  of  the  Old  Testament,  meaning  those  who  are  wise.  Wisdom  is  used 
in  the  good  sense,  and  personified.  It  means  the  wisdom  of  God's  purpose, 
and  ways  in  presenting  salvation  to  the  human  race.     In  fact  wisdom  was 


Common  Version. 

33  For  John  the  Baptist  came  neitlier  eating 
bread  nor  drinking  wine  ;  and  ye  say,  He  hath 
a  devil. 

34  The  Son  of  man  is  come  eating  and  drink- 
ing; and  ye  Pay,  Behold  a  gluttonous  man, 
and  a  winebibbcr,  a  friend  of  publicans  and 
sinners ! 

35  But  wisdom  is  justified  of  all  her  chil- 
dren. 


Revised  Version. 

33  For  John  the  Baptist  is  come  eating  no 
bread  nor  drinking  wine ;  and  ye  say,  He 

34  hath  a  demon.  Tlie  Son  of  man  is  come 
eating  and  drinking ;  and  ye  say,  Behold,  a 
gluttonous  man,  and  a  winebibber,  a  friend 

35  of  publicans  and  sinners !  And  wisdom  >  is 
justified  of  all  her  children. 


■*  Or,  was 


Like  7  :  3C.J        SIMON  THE  PHARISEE,  AND  THE  SINFUL  WOMAN. 


121 


"justified,"  confessed,  and  acknowledged  as  just  by  that  foolish  generation. 
Or,  as  Alexander  observes,  wisdom  was  justified  on  the  part  of  her  favored 
and  honored  children.  The  wisdom  of  God  in  the  mission  of  John  and  in  the 
mission  of  Christ  was  justified  by  the  disciples  of  John,  and  by  the  vast 
number  of  Christian  disciples. 

Suggestive  Applications. — 1.  A  wise  minister  sends  his  perplexed 
people  to  Jesus.  2.  Jesus  solves  our  perplexing  doubts  by  his  works  of 
providence  and  of  grace.  3.  The  perplexed  are  comforted  and  sometimes 
warned  also.  4.  Jesus  knows  his  faithful  servants.  5.  He  will  point  out  their 
faithfulness  in  due  time.  6.  The  believer  now  has  far  greater  privileges  than 
the  godly  had  in  Old  Testament  times.  7.  Some  men  frustrate  the  love  of 
God  by  their  unreasonableness.  8.  We  are  to  judge  Christianity  by  its  fruits. 
9.  There  never  was  a  true  Christian  teacher  who  could  please  all  men.  10. 
Those  who  love  sin  will  be  captious  or  sulky,  or  find  some  fault  with  every 
one  who  calls  them  to  repentance.  11.  Luther  said,  "  If  one  preaches  tlie 
gospel,  it  is  nothing ;  if  he  preaches  the  law,  it  is  nothing  again ;  he  can 
neither  make  people  really  joyous,  nor  really  sorry." 

Simon  the  Pharisee,  and  the  Sinful  AVoman.     7 :  36-50. 

Galilee,  a.d.  28. 

This  incident  is  narrated  by  Luke  only.  It  is  not  to  be  identified  with  the 
anointing  at  Bethany  narrated  in  Matt.  26  :  6-13 ;  Mark  14  :  3-9 ;  John  12  : 
1-9.  The  circumstances  of  the  two  anointings  were  widely  different.  This 
one  mentioned  by  Luke  took  place  in  Galilee,  the  other  in  Judaea ;  this 
Simon  was  a  Pharisee,  that  Simon  a  leper;  in  this  the  anointing  was  from 
love,  and  by  a  sinful  woman,  in  that  it  was  for  Jesus'  burial,  and  by  Mary, 
who  had  been  some  time  a  disciple ;  in  this  the  Pharisee  is  reproved,  in  that 
the  disciple;  in  this  the  objection  is  to  Jesus  for  allowing  a  sinful  woman  to 
touch  him,  in  that  it  is  to  the  waste  of  ointment.  That  there  should  be  two 
Simons  is  no  more  remarkable  than  that  there  should  be  two  named  James, 
or  two  called  Judas  in  the  little  band  of  apostles. 

36.  one  of  the  Pharisees]  There  is  no  evidence  that  this  Pharisee 
invited  Jesus  to  his  table  to  do  him  harm.  On  the  contrary,  Simon  seems  to 
have  had  respect  for  Jesus  as  a  popular  rabbi,  and  intended  to  compliment 
him.  That  Simon  was  dignified,  somewhat  consequential  and  formal  in  his 
manner,  is  consonant  with  Eastern  custom  in  such  cases,  and  with  Simon's 
wish  to  observe  and  to  learn  more  about  this  new  teacher.  Though  not  a 
particular  friend  of  Jesus,  it  is  not  necessary  to  charge  Simon  with  hostility 
or  insincerity.  In  what  town  of  Galilee  Simon  lived  is  unknown,  but  it  was 
in  the  region  west  of  the  Lake  of  Galilee. 

sat  down  to  meat]  He  "  reclined  "  as  at  a  meal,  for  "  meat"  or  "  meal" 
is  not  stated  in  Greek.  In  the  early  times  the  Jews  sat  with  the  feet  curled 
up  under  them  as  the  Arabs  now  do,  but  the  more  luxurious  mode  of  reclin- 
ing at  full  length  on  divans  or  wide  couches  with  the  feet  stretched  out  from 


Common  Version. 

36  ^  And  one  of  the  Pharisees  desired  him 

that  he  would  eat  with    liim.     And  he  went 

into  the  Pharisee's  house,  and  sat  down  to 

meat. 


Revised  Veksion. 
36      And  one  of  the  Pharisees  desired  him  that 
he  would  eat  with  him.     And  he  entered 
into  the  Pharisee's  house,  and  sat  down  to 


122 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  7  :  37, 


the  table  was  introduced  from  the  Persians,  Greeks  and  Koraans,  and  prevailed 
in  Syria  in  the  time  of  Christ.  Jesus  did  not  seek  invitations  like  these,  nor 
did  he  refuse  tliem,  but  accepted  them  as  opportunities  for  doing  good. 

37.  a  woman  ...  a  sinner]  The  woman  was  known  in  the  city  as  a 
sinner,  see  Eevised  Version,  the  word  here  usually  being  interpreted  to  mean 
an  unchaste  woman,  though  the  Greek  word  is  not  elsewhere  applied  to 
woman  in  this  sense  in  the  New  Testament.  The  ''was"  is  to  be  taken  as 
applying  to  her  past  life  generally,  but  not  as  declaring  that  she  was  at  that 
moment  pursuing  her  sinful  course,  as  the  Pharisee  judged,  v.  39.  In  coming 
to  Jesus,  the  woman  showed  that  she  was  already  penitent,  and  had  faith, 
which  brought  her  to  the  feet  of  Jesus.  She  may  have  heard  him  preach  and 
thus  have  believed,  and  found  peace.  Now  she  expresses  her  gratitude  for 
her  peace  of  soul. 

alabaster  box  [cruse]  ]  These  flasks  of  alabaster  were  common  in 
Syria.  They  were  made  of  a  species  of  gypsum  or  sulphate  of  lime,  and  also 
of  a  carbonate  of  lime,  found  in  Egypt,  and  Pliny 
savs  also  near  Damascus.  Nat.  Hist.  1  :  36,  8.  It 
was  known  among  the  Greeks  and  Komans ;  for  it  is 
said,  "Venus  gave  to  Phaon  an  alabaster  box  with 
ointment,  with  which  Phaon  being  anointed,  became 
the  most  beautiful  of  men "  so  that  the  women  of 
Mitylene  fell  in  love  with  him.  These  perfume  flasks 
were  highly  valued  by  Hebrew  women,  though  not 
permitted  to  be  carried  on  the  Sabbath,  as  a  writer  so 
accurate  as  Edersheim  says.  Life  of  Jesus,  vol.  1, 
p.  566.  The  Mishna  declares  that  one  rabbi  counted 
a  woman  "guilty,"  but  "the  sages  absolve  her"  if  she 
carried  out  a  smelling  bottle  or  a  balm  flask  only. 
But  "^^£03  Patur,  "to  discharge"  or  "absolve,"  in 
this  tractate  means  that  the  person  is  not  subject  to 
extreme  penalties  as  stoning  to  death,  though  one 
would  be  exposed  to  the  minor  punishment  of  stripes. 
"To  absolve"  by  no  means  is  equivalent  "  to  permit." 
Compare  Mishna,  Sabbat  6  :  3,  also  Kabbi  Kaphall's 
introduction  to  Treatise  Sabbat.  The  woman  brought  this  precious  ointment, 
which  some  suppose  she  had  hitherto  used  to  increase  her  charms  for  a  sinful 
purpose,  and  now  offered  it  as  an  expression  of  her  love  to  Jesus  for  leading 
her  into  a  new  life. 

38.  kissed  his  feet  and  anointed  them]    It  is  very  common  now  in 


Alabaster  Vase. 


Common  Version. 

37  And,  belioUl,  a  woman  in  the  city,  which 
was  a  sinner,  wlien  she  knew  tliat  jesits  sat 
at  meat  in  tiie  Pliarisee's  liouse,  brought  an 
alalKister  biix  of  ointment, 

38  And  stood  at  his  feet  behind  him  weep- 
ing, and  began  to  wash  his  feet  witli  tears, 
and  did  wipe  Uifm  witli  the  liairs  of  her  head, 
and  kissed  his  feet,  and  anointed  them  with  the 
ointnitiit. 

1  Or,  a  flask 


Revised  Version. 

37  meat.  And  behold,  a  woman  who  was  in 
the  city,  a  sinner;  and  when  she  knew  tliat 
he  was  sitting  at  meat  in  the  Pliarisee's 
house,  she  brought  i  an  alabaster  cruse  of 

38  ointment,  and  standing  behind  at  his  feet, 
weeping,  she  began  to  wet  his  feet  with  lier 
tears,  and  wiped  them  with  the  hair  of  her 
head,  and  2  kissed  his   feet,  and  anointed 

-Or.  /./.-■«<</  luiah. 


Luke  7  :  39-41.J  SIMON  THE  PHARISEE,  AND  THE  SINFUL  WOMAN. 


123 


the  East  for  friends  and  even  strangers  to  enter,  and  look  upon  a  feast  like  this 
Simon  had,  without  exciting  remark.  A  Scotch  traveler  as  long  ago  as  1839 
describes  a  similar  freedom  of  strangers  at  an  Eastern  feast  which  he  attended. 
See  Narrative  of  a  Mission  to  the  Jews.  The  woman  drew  near  the  side  of 
the  couch  where  Jesus  was,  his  feet  being  bare  as  the  custom  was  there, 
and  with  her  tears  of  repentance  which  fell  on  his  feet  wet  them,  and  then  she 
dried  them  with  her  long  hair,  and  anointed  his  feet  with  the  ointment.  She 
also  "kept  kissing"  his  feet,  for  the  Greek  word  is  intensive,  an  act  which  in 
the  East  was  expressive  of  honor  for  a  great  person. 

39.  This  man  ...  if  he  were  a  prophet]  Some  MSS.  read, "  the  proph 
et"  the  one  Moses  had  foretold.  The  Pharisee  did  not  speak  liis  thoughts 
aloud,  but  only  within  himself.  This  throws  light  on  his  motive  in  asking 
Jesus  to  eat  with  him.  He  wished  to  know  more  clearly  where  to  place  Jesus 
as  a  teacher ;  whether  among  prophets,  or  the  rabbis  of  liis  day.  So  he 
reasons  within  himself:  if  Jesus  were  a  prophet  he  would  know  this  woman 
to  be  a  sinner,  and  would  not  allow  lier  to  touch  him.  For  a  Pharisee  held 
himself  to  be  defiled  if  he  but  touched  the  garments  of  the  common  people. 
3Iish.  Chag.  2  :  7.  To  talk  with  a  woman  in  public  was  a  most  extraordinary 
and  unusual  thing  among  the  Jews.  The  Pharisee  assumed  that  Jesus  would 
do  as  other  rabbis  did.  But  Jesus  knew  fully  about  the  woman,  allowed  her 
to  touch  him,  and  knew  the  Pharisee's  thoughts. 

40.  Master,  say  on]  There  is  no  disrespect  in  this  answer.  It  was  a 
common  one  among  teachers  of  that  day;  frequent  examples  occur  in  the 
Mishna  and  Jewish  writings;  Eabbi  Ishmael  answered  Eabbi  Gamaliel  in 
precisely  the  same  words. 

41.  two  debtors]  Debt  is  the  common  condition  of  the  East;  the  rate 
of  interest  is  high,  from  12  to  60  per  cent,  annually.  The  Moslems  dodge 
the  letter  of  their  law  forbidding  their  taking  interest,  by  counting  interest  and 
principal  together  at  first,  and  taking  a  promise  for  the  value  of  both  at  the  be- 
ginning. If  the  debtor  cannot  pay  at  the  end  of  this  time,  as  usually  he  cannot, 
the  creditor  again  adds  the  fresh  anticipated  interest  to  the  face  of  the  first  prom- 
ise, and  the  debtor  renews  his  promise  to  pay  in  this  form,  so  that  the  original 
sum  grows  vvitli  frightful  rapidity.  One  debtor  mentioned  in  the  illustration 
owed  ten  times  as  much  as  the  other.  The  500  pence  was  equal  to  about  $75, 
and  50  pence  to  about  $7.50.  Having  nothing  to  pay  (a  most  common  thing 
there),  the  creditor  freely  forgave  them  both.     Now,  accepting  the  Pharisee's 


Common  Version. 

39  Now  wlien  the  Pharisee  which  had  bid- 
den him  saw  it,  he  spake  within  himself,  say- 
ing, Tliis  man,  if  he  were  a  prophet,  would 
have  known  who  and  what  manner  of  woman 
this  is  that  toucheth  him  ;  for  she  is  a  sinner. 

40  And  Jesus  answering  said  unto  him,  Si- 
mon, I  have  somewhat  to  say  unto  thee.  And 
he  saith,  Master,  say  on. 

41  There  was  a  certain  creditor  which  had 
two  debtors:  the  one  owed  five  hundred  pence, 
and  the  other  fifty. 


Revised  Version. 

39  them  with  the  ointment.  Now  when  the 
Pharisee  who  had  bidden  him  saw  it,  he 
spake  within  himself,  saying,  This  man,  if 
he  were  1  a  prophet,  would  liave  perceived 
who  and  what  manner  of  woman  this  is 
that   toucheth   him,  that  she  is  a  sinner. 

40  And  Jesus  answering  said  unto  iiira,  Simon, 
I  have  somewhat  to  say  unto  thee.     And  he 

41  saith,  2Jia.ster,  say  on.  A  certain  lender 
had  two  debtors  :  the  one  owed  five  hundred 


1  Some  ancient  authorities  read  the  prophet.    See  John  1 :  21,  25. 


2  Or,  Teacher 


124 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  7  :  42-47. 


mode  of  judging  only  for  the  sake  of  teaching  him  a  truth,  Jesus  asks  which 
debtor  will  love  the  creditor  most. 

43.  to  whom  lie  forgave  most]  That  Simon  saw  how  his  answer 
would  convict  himself,  is  not  certain.  He  may  have  perceived  in  part,  the 
drift  of  the  illustration.  But  he  was  not  left  long  in  suspense.  '*  Thou  hast 
rightly  judged,"  says  Jesus. 

44.  thou  gavest  me  no  water]  To  offer  water  for  the  public  washing 
of  the  feet.  Professor  Post  says,  is  not  now  common  in  Syria,  but  water  is  of- 
fered to  wash  the  hands  after,  and  often  before  a  meal.  The  other  custom 
was  common  at  an  early  period  however  (see  Gen.  18  :  4;  Judges  19  :  21) ; 
and  appears  not  to  have  fallen  entirely  into  disuse  in  the  time  of  Christ,  see 
1  Tim.  5  :  10,  and  read  also  John  13  :  4-10.  Simon  had  neglected  this  mark 
of  courtesy.  The  low  sandals  worn  without  stockings,  allowed  the  feet  to  be- 
come very  dusty  and  made  the  custom  a  proper  one  for  cleanliness.  The 
woman  in  her  penitence  and  love  had  washed  Jesus'  feet  with  tears  and  wiped 
them  with  her  hair.  Then  Simon  had  given  Jesus  no  kiss  (the  Greek  im- 
plies a  kiss  of  friendship).  This  was  not  an  unusual  salutation  among  friends 
in  tiie  East,  or  even  among  strangers  when  introduced.  See  Gen.  83  :  4  ; 
Ex.  18 : 7.  The  kiss  now  is  always  given  on  the  cheek,  not  on  the  lips. 
The  woman  had  •'  kept  kissing  "  the  feet  of  Jesus.  Anointing  the  head  is  not 
now  a  common  custom  in  Syria,  but  to  sprinkle  it  with  fragrant  water  or  per- 
fume is  still  regarded  as  a  delicate  compliment  to  a  guest.  It  was  common 
at  festivals,  however,  in  Biblical  times.  For  notices  of  the  custom  see  Ps. 
23  :  5  ;  141 :  5  ;  Matt.  6  :  17.  All  these  customs  were  also  common  among 
the  Greeks  and  some  other  nations,  and  receive  abundant  illustration  from 
tlie  Egyptian  monuments.  Examples  may  be  found  in  Birch's  Wilkinson's 
Ancient  Egyptians. 

47.  Her  sins  .  .  are  forgiven]  In  tlie  Greek  the  verb  is  in  the 
perfect  passive  more  nearly  equivalent  to  "  have  been  forgiven,"  as  implying 
a  previous  forgiveness,  which  accounts  for  her  coming  and  for  her  tearful  joy 


Common  Version. 

42  And  when  they  had  nothing  to  paj',  he 
frankly  forgave  them  both.  Tell  me  tliere- 
fore,  which  of  them  will  love  him  most  ? 

43  Simon  answered  and  said,  I  suppose  that 
he,  to  wliom  he  forgave  most.  And  he  said 
unto  him,  Thou  hast  rightly  judged. 

44  And  he  turned  to  the  woman,  and  said 
unto  Simon,  Seest  thou  this  woman  ?  I  en- 
tered into  thine  house,  thou  gavest  me  no 
water  for  my  feet:  but  she  hath  washed  my 
feet  with  tears,  and  wiped  them  with  the 
hairs  of  her  head. 

45  Thou  gavest  me  no  kiss :  but  this  woman, 
since  the  time  I  came  in,  hath  not  ceased  to 
kiss  my  feet. 

46  My  head  with  oil  thou  didst  not  anoint: 
but  tliis  woman  hath  anointed  my  feet  with 
ointment. 

47  Wherefore  I  say  unto  thee,  Her  sins, 
which  are  many,  are  forgiven ;  for  she  loved 
much:  hut  to  whom  little  is  forgiven,  the 
tame  loveth  little. 


Revised  Version. 

42  1  shillings,  and  the  other  fifty.  "When  they 
had  not  wherewith  to  pay,  he  forgave 
them  both.     Which  of  them  therefore  will 

43  love  him  most?  Simon  answered  and  said. 
He,  I  suppose,  to  whom  he  forgave  the 
most.     And  he  said  unto  him,  Thou  hast 

44  rightly  judged.  And  turning  to  the  woman, 
he  said  unto  Simon,  Seest  thou  this  woman  ? 
I  entered  into  thine  house,  thou  gavest  me 
no  water  for  my  feet:  but  she  hath  wetted 
my  feet  with  her  tears,  and  wiped  them 

45  with  her  hair.  Thou  gavest  me  no  kiss: 
but  she,  since  the  time  I  came  in,  hath  not 

46  ceased  to  2  kiss  my  feet.  My  head  with  oil 
thou  didst  not  anoint :  but  she  hath  anointed 

47  my  feet  with  ointment.  Wherefore  I  say 
unto  thee,  Iler  sins,  which  are  many,  are  for- 
given ;  for  she  loved  much :  but  to  whom 
little  is  forgiven,  the  same    loveth    little. 


1  See  marginal  note  on  Matt,  xviil.  28,  2Gr.  Tciss  much. 


Luke  7  :  48,  49.]  SIMON  THE  PHARISEE,  AND  THE  SINFUL  WOMAN.  125 

while  anointing  the  feet  of  Jesus.  You  know  her  forgiven  sins  are  many,  in- 
asmuch as  she  loves  much,  as  you  see  ;  for  to  whom  little  is  forgiven,  little  he 
loves.  Jesus  then  turns  and  addressing  the  woman  repeats  to  her  direct  what 
he  had  said  to  Simon,  **  Thy  sins  are  [have  been]  forgiven."  There  is  no 
good  ground  for  identifying  this  woman  with  Mary  Magdalene.  Tiiough  the 
Lord  cast  seven  demons  out  of  Mary  Magdalene  there  is  no  hint  In  the 
Scriptures  that  she  was  an  unchaste  woman.  The  church  in  the  middle  ages 
accepted  the  tradition  that  this  woman  and  Mary  Magdalene  were  the  same 
and  put  this  text  into  the  church  lessons  for  a  memorial  of  her.  This  tradi- 
tion was  regarded  as  untrustworthy  by  the  Greek  fothers  generally.  The 
Latins  accepted  it,  but  not  until  after  Gregory  the  Great;  it  is  rejected  bv 
the  majority  of  Protestant  writers.  Nor  is  there  any  foundation  for  identify- 
ing this  sinful  woman  with  Mary  of  Bethany. 

49.  Who  is  this]  The  friends  of  the  Pharisee  at  the  table  began  to  think 
within  themselves.  Who  is  this  that  has  such  presumption  as  to  forgive  sin  ? 
There  was  no  Romanist  assumption  in  the  Pharisees.  Perhaps  their  surprise 
was  expressed  in  their  faces.  Without  answering  them,  or  their  thoughts, 
the  Lord  changed  the  form  of  his  address  to  the  woman,  perhaps  that  she 
might  not  be  misled  into  thinking  that  her  acts  of  devotion  had  saved  her. 
So  he  says,  thy  faith  hath  saved  thee;  "go  in  [into]  peace."  They  held 
rightly  that  none  but  God  could  forgive  sin ;  Christ  forgave  sin  because  he 
is  the  only  Son  of  God  ;  though  strictly  at  Simon's  house,  it  was  a  declaration 
of  pardon,  as  Wordsworth  observes,  which  faith  had  anticipated.  Then  we 
must  not  be  misled  by  the  illustration,  into  questioning  whether  the  greater 
sinners  we  are  the  greater  will  our  gain  be.  The  Lord  does  not  deal  in 
moral  contradictions  of  this  sort.  The  matter  will  be  clearer,  if,  as  Trench 
suggests,  the  debt  be  considered  not  as  so  many  outbreakings  of  sin,  but  as  so 
much  consciousness  of  sin  on  our  part.  Those  who  have  the  deepest  sense  of  sin 
love  the  Saviour  most;  not  those  always  who  have  committed  the  most  out- 
rageous and  heinous  sins. 

Suggestive  Applications. — 1.  The  world  may  seek  Christians,  to  know 
more  of  their  religion.  2.  Sinners  may  hear  Christ,  yet  not  accept  him.  3. 
The  forgiven  sinner  rejoices  to  be  at  the  feet  of  the  Saviour.  4.  Forgiveness 
is  the  main  spring  of  love  to  Christ.  5.  The  forgiven  soul  will  offer  its  most 
precious  gifts  to  the  Redeemer.  6.  The  censorious  see  little  that  is  good  in 
others.  7.  All  are  debtors  to  God.  8.  No  man  can  pay  this  debt  and  satisfy 
the  law  of  God.  9.  God  offers  free  and  full  forgiveness.  10.  Where  there 
is  little  sense  of  sin  there  will  be  little  sense  of  forgiveness.  11.  Our  love  to 
Christ  will  be  in  proportion  to  our  sense  of  sin  and  of  forgiveness.  12.  Our 
sense  of  sin  is  not  measured  by  the  knowledge  others  have  of  our  guilt.  13. 
We  are  saved  by  grace  through  faith,  as  the  gift  of  God.     See  Eph.  2  :  5. 


Common  Version. 

48  And  he  said  unto  her,  Thy  sins  are  for- 
given. 

49  And  they  that  ^at  at  meat  with  him  be- 
gan to  say  within  themselves,  Who  is  this 
that  forgiveth  sins  also? 

1  Or,  among 


Revised  Version. 

48  And   he  said  unto  her,  Thy  sins  are  for- 

49  given.     And  tliey  tliat  sat  at  meat  with  him 
began  to  say  i  within  themselves,  who  is 


126 


A  COMMENTARY  ON   THE  GOSPEL  OF  LUKE.  [Luke  7  :  50  ;  8  :1,  2. 


Preaching:    The  Sower.    8 


1-23 


1-15.     Compare  as  to  the  Sower,  Matt.  13 : 
Mark  4  : 1-25. 


Galilee,  Summer,  a.d.  28. 

Tlie  "preaeliing"  tour  noticed  in  vs.  1-3  seems  to  have  been  a  second  cir- 
cuit, wiiich  Jesus  made  in  Galilee.  A  first  circuit  may  be  referred  to  in 
Luke  4  :  42-44,  and  more  definitely  in  Matt.  4  :  23-25,  Mark  1  :  35-39, 
before  the  formal  selection  of  the  Twelve.  This  second  circuit  is  mentioned 
bv  Luke  only,  and  was  after  the  Twelve  apostles  were  chosen.  A  third  cir- 
cuit seems  to  be  noticed  in  Matt.  11 : 1,  and  Mark  6  :  6,  though  it  is  not  cer- 
tain that  there  were  three  distinct  circuits  in  Galilee.  The  best  harmonists 
arrant'e  the  order  of  the  events  in  this  chapter  as  follows :  1.  Second  circuit 
in  Galilee,  vs.  1-3.  2.  Desire  of  liis  mother  and  brethren  to  see  Jesus,  vs. 
19-21.  3.  Parable  of  the  sower,  vs.  4-18.  4.  Stilling  the  tempest,  vs.  22-25. 
5.  Healing  the  Gadarene  demoniac,  vs.  26-40.  6.  Eaising  Jairus'  daughter, 
etc.,  vs.  41-56.  They  put  in  other  events  between  5  and  6,  as  Levi's  feast 
noticed  in  Luke  5  :  29-39,  while  4  and  5  succeed  each  other  without  inter- 
vening events.  But  between  each  of  the  others  from  1  to  4,  other  events  are 
supposed  to  have  occurred,  that  are  mentioned  by  the  gospel  writers. 

From  the  account  of  the  forgiven  woman,  Luke  naturally  goes  on  to  narrate 
the  ministering  of  other  women  to  Jesus  during  the  preaching  tour  that  wg,s 
made  about  this  time;  the  twelve  also  went  with  him. 

1.  he  went  .  .  preacllillg]  And  it  came  to  pass  afterward,  or  as  the 
Greek  says,  "in  the  order"  or  "succession."  The  same  word  in  chap.  1 :  3,  is 
rendered  "  in  order,"  and  means  "  in  close  succession,"  after  the  event  narrated 
in  7  :  50.  Jesus  travelled  through  the  cities  and  villages  proclaiming  the 
good  news  of  the  kingdom  of  God,  and  the  twelve  with  him.  Reading  it 
witliout  the  last  verb,  which  is  not  in  the  Greek,  the  sense  is  different 
from  that  gained  by  the  English  versions.  It  implies  that  Jesus  and  the 
twelve  were  heralding  the  good  news  together,  and  not  that  Jesus  alone 
"preached,"  the  twelve  being  with  him  merely  as  companions;  they  were  co- 
laborers  in  the  gospel  mission. 

2.  Mary  .  .  Magdalene]  The  Hebrew  name  means  "  a  plaiter  of  hair" 
or  a  "tower."  The  Babylonian  Talmud  speaks  of  Mary,  "a  plaiter  of 
woman's  hair,"  using  a  similar  Hebrew  word.  But  it  is  more  probable  that 
she  is  named  after  Magdala,  "  tower,"  the  place  whence  she  came,  a  town 
near  Tiberias.     There  is  no  reason  for  identifying  her  with  the  sinful  woman 


Common  Version. 

50  And  he  said  to  the  woman,  Thy  faith 
hnth  saved  thee  ;  go  in  peace. 

CHAP.  VIII.— And  it  came  to  pass  after- 
ward, that  he  went  thronghout  every  city 
and  village,  preaching  and  shewing  the  glad 
tidings  of  the  kingdom  of  God  :  and  the  twelve 
vjere  with  him, 

2  And  certain  women,  which  had  been 
healed  nf  evil  spirits  and  infirmities,  Mary 
called  Magdalene,  out  of  whom  went  seven 
devils, 


Revised  Version. 

50  this  that  even  forgiveth  sins?  And  he  said 
unto  the  woman,  Thy  faith  hath  saved 
thee ;  go  in  peace. 

8  And  it  came  to  pass  soon  afterwards,  that 
he  went  about  througVi  cities  and  villages, 
preaching  and  biingiiig  the  i good  tidings 
of  ttie  kingdom  of  God.  and  with  him  the 

2  twelve,  and  certain  women  who  had  been 
healed  of  evil  spirits  and  infirmities,  Mary 
tliat   was    called    Magdalene,   from   whom 


Or,  gospel 


Luke  8  :  3-5.] 


PREACHING  :   THE  SOWER. 


127 


of  the  former  chapter.  She  was  terribly  afflicted  with  demons  and  Jesus 
cured  her,  Mark  16  : 9,  and  being  in  good  circumstances,  she  as  a  disciple  pro- 
vided needful  temporal  things  for  the  comfort  of  Jesus  and  the  twelve.  There 
is  no  ground  for  the  popular  opinion  that  she  was  once  an  unchaste  woman. 
She  was  at  the  crucitixion,  burial,  and  resurrection.  Compare  Mark  15  :  47  ; 
16  : 1-9  ;  and  John  19  :  25 ;  20  :  11-18.  The  "  seven  "  demons  indicates  com- 
plete possession,  seven  being  one  of  the  complete  Hebrew  numbers. 

3.  Joanna  .  .  Susanna]  We  know  no  more  of  these  women  than  is  here 
stated.  Joanna's  husband  was  either  Herod's  treasurer,  or  the  head  of  his 
household.  The  Greek  word  is  used  in  both  senses.  His  wife  was  in  higii 
social  position,  as  Obadiah  in  Ahab's  house,  and  as  the  saints  in  Nero's  house- 
hold. The  loving  ministry  of  women  is  fittingly  noticed  in  the  Gospels. 
They  were  benevolent,  full  of  good  deeds  and  gentle  ministrations. 

4.  he  spake  by  a  parable]  When  a  gieat  multitude  came  together, 
and,  as  Luke  adds,  "  they  of  every  city  resorted  unto  him,"  perhaps  in  conse- 
quence of  the  *'  preaching  "  circuit  mentioned  in  vs.  1-3,  he  spake  by  parable  ; 
that  is,  by  using  a  real  or  supposed  natural  incident  to  teach  religious  truth. 
For  a  special  discussion  on  the  use  and  meaning  of  parables,  see  Rice  on  Mat- 
thew, p.  138.  The  parable  seems  to  be  a  very  easy  and  simple  style  of  teach- 
ing. But  let  any  one  try  to  make  a  good  parable  suitable  for  teaching 
spiritual  truth,  and  he  will  probably  find  it  not  as  easy  as  it  seems.  Compare 
any  of  the  parables  found  in  secular  literature  with  those  spoken  by  our  Lord, 
and  the  great  superiority  of  the  latter  will  at  once  appear, 

5.  sower  went]  It  is  "the  sower,"  not  "a  sower."  Jesus  was  seated 
in  a  boat,  and  the  crowd  stood  on  the  beach.  Matt.  13  :  2.  He  could  point 
the  people  to  the  rich  plain  of  Gennesaret  where  the  grain  was  then  growing, 
from  the  sowing  of  a  few  weeks  before.  He  used  this  scene  before  him  to 
illustrate  the  growth  of  the  spiritual  kingdom.  The  sower  went  forth  to 
sow  his  seed.  Jesus  was  the  divine  Sower:  his  seed  is  the  word  of  God. 
See  V.  11. 

way  side  .  .  was  trodden  .  .  and  . .  devoured]    Fields  are  without 

fences,  and  are  often  crossed  by  foot-paths,  in  the  East.  Even  through  grow- 
ing grain,  paths  will  be  made  by  strangers  and  neighbors,  and  some  supersti- 
tious farmers  of  Syria  consider  it  a  good  omen  to  have  them  made.  So  in  a 
broadcast  sowing  on  a  field  before  the  plowing,  which  is  the  usual  way  in  the 
East,  the  seed  would  be  "  trodden  underfoot,"  a  touch  of  naturalness  given  by 
Luke  only,  and  in  keeping  with  what  any  traveller  may  see  there  at  seed 


Common  Version. 

3  And  Joanna  the  wife  of  Chnza  Herod's 
steward,  and  Susanna,  and  many  others,  which 
ministered  unto  liim  of  their  substance. 

4  ^  And  when  much  people  were  gathered 
togetlier,  and  were  come  to  him  out  of  every 
city,  he  spake  by  a  parable  : 

5  A  sower  went  out  to  sow  his  seed :  and  as 
he  sowed,  some  fell  by  the  way  side ;  and  it 
was  trodden  down,  and  the  fowls  of  the  air 
devoured  it. 


Revised  Veksion. 

3  seven  demons  had  gone  out,  and  Joanna  tlie 
wife  of  Chuzas  Herods  steward,  and  Su- 
sanna, and  many  others,  that  ministered 
unto  ithem  of  tlieir  substance. 

4  And  when  a  great  multitude  came  to- 
gether, and  they  tif  every  city  resorted  unto 

5  him,  lie  spake  by  a  ])arable  :  The  sower 
went  forth  to  sow  his  seed  :  and  as  he 
sowed,  some  fell  by  the  way  side;  and  it 
was  trodden  tinder  foot,  and  the  birds  of  the 


1  Many  ancient  authorities  read  him. 


228  A  COMMENTARY  ON  THE  GOSPEL  OF   LUKE.  [Luke  8 : 6-9. 


time.  He  may  also  see  flocks  of  birds  of  every  sort  swooping  down  and 
carrying  away  the  seed,  especially  that  falling  along  the  paths,  even  before 
the  rude  plow  of  that  country  covers  it.  The  birds  represent  Satan  who 
comes  and  catches  away  the  word  from  hard  hearts,  beaten  like  a  path, 
by  the  steady  tread  of  worldly  thought  and  worldly  pleasure  and  business. 
See  V.  12,  They  do  not  care  to  believe,  and  so  they  miss  being  saved.  The 
word  is  good,  the  teacher  is  faithful,  but  the  heart  is  too  hard  and  unprepared 
for  the  truth. 

6.  fell  upon  a  [on  the]  rock]  The  heavy  beds  of  rock  are  covered 
with  very  thin  soil.  The  grain  springs  up  quickly,  from  the  warmth,  but  the 
soil  is  too  shallow,  and  the  Eastern  sun  dries  it  soon,  so  that  the  grain  withers. 
So  some  hearts  are  shallow  ;  they  impulsively  rejoice  while  hearing  the  word, 
as  in  revivals,  or  religious  excitements,  are  very  demonstrative  and  ardent 
for  a  little  time,  but  when  trials  and  testings  come  through  putting  their  pro- 
fession into  practice,  they  give  up,  wilt,  do  not  stand  the  test.     See  v.  13. 

7.  the  thorns  .  .  choked  it]  Thorns  of  many  kinds  abound  in  Pales- 
tine. In  its  soil  weeds  grow  rank  and  thorns  also.  The  grain  seed 
grows  slower,  for  the  thorn  has  the  start,  and  slow-growing  grain  soon  gets 
overshaded  and  choked.  So  there  are  hearts  that  receive  the  word,  mingled 
with  the  thoughts,  and  cares  of  this  world,  its  business  and  its  pleasures,  and 
while  the  hearts  are  not  yet  hardened  bv  these  cares,  as  in  the  wayside 
hearers,  yet  soon  the  worldly  thoughts  and  cares  outgrow  in  intgrest  and 
importance  the  word  and  its  lessons,  and  thus  the  word  is  cholrod.  See  v.  14. 
They  may  have  some  evidence  of  bearing  fruit  for  a  time,  but  the  spiritual 
fruit  is  blasted  and  never  comes  to  ripeness  or  completeness.  It  is  the  sem- 
blance without  tlie  substance. 

8.  good  ground]  Observe  the  difference  is  in  the  ground,  tjiejjfiait,  not 
in  the  sower  or  the  seed.  Where  the  heart  is  prepared,  "  honesj^  p"^  jT'^"'^^/' 
like  the  Psalmist's,  Ps.  119  :  11,  the  fruit  is  good.  See  v.  15.  Notice  too  that 
of  the  four  kinds  of  soil,  only  one  was  fruitful :  of  the  four  kinds  of  hearts  or 
hearers,  only  one  kind  really  profited  by  the  word. 

he  cried]  Saying  these  things,  he  cried  aloud,  as  a  herald  would  call  to 
the  people  to  hearken :  these  spiritual  truths  are  of  such  infinite  concern 
that  whoever  has  any  moral  sense  should  give  careful  attention  to  them. 

9.  his  disciples  asked]  The  disciples  were  perplexed  over  this  parable. 
It  was  comparatively  a  new  mode  of  teaching  for  Jesus  to  use.  So  when  the 
twelve  and  a  few  others  were  alone,  Mark  4 :  10,  they  asked  him  several 


Common  Version. 

6  And  some  fell  upon  a  rock ;  and  as  soon 
as  it  was  sprung  up,  it  withered  away,  because 
it  lacked  moisture. 

7  And  some  fell  among  thorns ;  and  the 
thorns  sprang  up  with  it,  and  choked  it. 

8  And  other  fell  on  good  ground,  and  sprang 
up,  and  bare  fruit  a  hundredfold.  And  when 
he  had  said  these  thing's,  he  ciied,  He  that  hath 
eai-s  to  hear,  let  him  hear. 

9  And  his  disciples  asked  him,  saying,  What 
might  this  parable  be  ?  I 


Revised  Version. 

6  heaven  devoured  it.  And  other  fell  on  the 
rock;  and  as  soon  as  it  grew,  it  withered 

7  away,  because  it  had  no  moisture.  And 
other  fell  amidst  tlie  thorns ;  and  the  thorns 

8  grew  with  it,  and  choked  it.  And  other 
fell  into  the  good  ground,  and  grew,  and 
brought  forth  fruit  a  hundredfold.  As  he 
said  these  things,  he  cried,  He  that  hath 
ears  t'>  hear,  let  him  hear. 

9  And  his  disciples  asked  him  what  this 


10-15. J 


PKJKACHING  :    THE   iJOWEK. 


129 


questions,  as  "  what  this  parable  might  be  "  or  mean,  and  why  he  spoke  in 
parables. 

10.  Unto  you  it  is  given  to  know]  You  liave  a  heart  for  these  things, 
therefore  these  truths  can  be  understood  by  you,  and  will  be  revealed  to  you. 
A  similar  thought  was  expressed  at  another  time.  "If  any  man  willeth  to 
do  his  will,  he  shall  know  of  the  teaching."  Jolni  7  :  17,  Revised  Version. 
The  "mysteries"  or  secrets,  the  hidden  power  of  spiritual  truth,  are  revealed 
by  the  Spirit  to  those  who  sincerely  desire  to  know  them.  The  word  is 
borrowed  from  the  religious  mysteries  of  the  Greek  religion  which  were 
explained  only  to  the  "  initiated,"  the  disciples.  If  they  were  explained  to 
those  having  no  heart  for  them,  the  truths  would  not  be  appreciated  nor 
understood.  The  truths  would  only  tend  further  to  harden  the  heart.  They 
would  be  pearls  before  swine.  To  those  who  have  rejected  the  truth  already  the 
truth  is  best  presented  in  parables,  that  those  who  have  a  heart  for  it  may 
profit  by  it,  while  those  who  have  no  heart  for  it  will  find  it  a  mystery.  Com- 
pare Paul's  argument  in  Rom.  1  :  28-32. 

Suggestive  Applications. — 1.  The  diligence  of  Jesus  in  teaching  is  an 
example  to  all  Christians.  2.  Our  spiritual  blessings  should  constrain  us  to 
deeds  of  benevolence.  3.  Women  may  be  very  helpful  in  the  work  of  Christ. 
4.  The  humblest  may  minister  to  Christ's  messengers.  5.  Though  the  sower 
and  the  seed  may  be  good,  the  heart  may  not  be  prepared  to  profit  by  the 
word.  6.  From  a  heart  trodden  hard  by  worldly  cares,  the  devil  easily 
snatches  away  the  word.  7.  An  impulsive  reception  of  the  word  may  bring 
no  lasting  fruit.  8.  Trials  test  the  strength  of  Christian  profession.  9.  Riches 
and  worldly  cares  are  liable  to  smother  the  growth  of  the  word  and  of 
Christian  life.  10.  Any  religion  that  does  not  bear  good  fruit  is  not  safe. 
11.  There  are  three  kinds  of  hearts  unfit  to  receive  the  word  to  one  kind  that 
w^ill  profitably  hear  it.  12.  Hear  now.  Now  is  the  accepted  time ;  there  is  no 
promise  of  a  to-morrow.  13.  The  prepared  heart  will  be  given  to  those  who 
desire  it. 


Common  Version. 

10  And  lie  said,  Unto  you  it  is  given  to 
know  the  mysteries  of  the  kingdom  of  God  : 
but  to  others  in  parables;  that  seeing  they 
might  not  see,  and  hearing  they  might  not 
understand. 

11  Now  the  parable  is  this :  The  seed  is  the 
word  of  God. 

12  Those  by  the  way  side  are  they  that  hear ; 
then  Cometh  the  devil,  and  taketh  away  the 
word  out  of  their  hearts,  lest  they  should  be- 
lieve and  be  saved. 

13  They  on  the  rock  are  they,  which,  when 
they  hear,  receive  the  word  with  joy;  and 
these  have  no  root,  which  for  a  while  be- 
lieve, and  in  time  of  temptation  fiiU  away. 

14  And  that  which  fell  among  thorns  are 
they,  which,  when  they  have  heard,  go  forth, 
and  are  choked  with  cares  and  riches  and 
pleasures  of  this  life,  and  bring  no  fruit  to 
perfection . 

15  But  that  on  the  good  ground  are  they, 
which  in  an  honest  and  good  heart,  having 
heard  the  word,  keep  it,  and  bring  forth 
fruit  with  patience. 


Revised  Version. 

10  parable  might  be.  And  he  said.  Unto  you 
it  is  given  to  know  the  mysteries  of  the 
kingdom  of  God :  but  to  the  rest  in  parables ; 
that  seeing  they  may  not  see,  and  hearing 

11  they  may  not  understand.    Nuw  the  parable 

12  is  this :  The  seed  is  the  word  of  God.  And 
those  by  the  way  side  are  they  that  have 
beard ;  then  coraeth  tlie  devil,  and  taketh 
away  the  word  from  their  heart,  that  they 

13  may  not  believe  and  be  saved.  And  those 
on  the  rock  are.  they  who,  when  they  have 
heard,  receive  the  word  with  joy;  and 
these  have  no  root,  who  for  a  while  believe, 

14  and  in  time  of  temptation  fall  away.  And 
that  which  fell  among  the  thorns,  these  are 
they  that  have  heard,  and  as  they  go  on 
their  way  they  are  choked  with  cares  and 
riches  and  pleasures  of  this  life,  and  bring 

15  no  fruit  to  perfection.  And  that  in  the 
good  ground,  these  are  such  as  in  an  hon- 
est and  good  heart,  having  heard  the 
word,  hold  it  fast,  aud  bring  forth  fruit 
with  patience. 


130 


A  COMMENTARY   ON  THE  GOSPEL  OP  LUKE.         [Luke  8  :  16-19. 


Teaching  ;  Stilling  the  Storm.    8  :  16-25.     Compare  Mark  3  :  31-35 ; 

4  :  21-25,  and  36-41.    Matt.  8  :  23-27  ;  12 :  46-50. 

Galilee,  a.d.  28. 

16.  No  man,  when  he  hath  lighted]  The  illustrations  and  applica- 
tions of  truth  in  vs.  16-18  are  found  in  Mark  4  :  21-25  in  nearly  the  same 
connection  as  here.  But  in  Matthew  they  are  found  in  different  relations : 
V.  16  in  Matt.  5  :  15,  is  a  part  of  the  Sermon  on  the  Mount ;  v.  17  is  in  Matt. 
]0  :  26,  in  connection  with  the  mission  of  the  twelve,  and  part  of  v.  18  is  found 
in  Matt.  13  :  12.  The  simple  and  obvious  explanation  of  all  this  is  that  our 
Lord  repeated  some  of  his  sayings  at  different  times  and  in  different  places. 
There  is  clear  evidence  of  this  in  the  Gospels.  No  man  having  lighted  a 
lamp  (for  candles  were  not  used  in  the  East)  covereth  or  hideth  it  under  a 
vessel  (the  Greek  word  had  a  wide  meaning,  and  applied  to  any  household 
utensil  or  furniture),  or  places  it  under  a  bed  (literally  a  couch).  The 
Eastern  bed  is  a  simple  mat  or  rug  spread  on  the  floor;  a  lighted  lamp  could 
not  Avell  be  placed  under  it,  but  the  couch  or  divan  is  raised  from  the  floor 
and  a  low  Eastern  lamp  could  be  placed  under  it.  The  object  of  a  lamp  is  to 
give  light  to  those  in  the  house.  So  the  Christian  is  to  reflect  the  truth  and 
grace  of  the  Gospel. 

17.  shall  not  be  made  manifest]  The  truth  here  intended  to  be 
taught  seems  to  be  allied  to  that  in  Matt.  10  :  26,  and  perhaps  the  counterpart 
of  it.  It  is  not  that  secret  sins  will  be  revealed,  though  that  is  a  truth  else- 
where taught,  so  much  as  it  is  that  the  truths  of  the  kingdom  now  taught  by 
parable  and  privately  explained  to  the  disciples,  will  by  and  b}^  be  revealed 
and  spread  before  the  world.  This  would  come  in  due  time.  But  see  Luke 
11 :  33-36. 

18.  Take  heed]  The  disciples  are  to  take  heed  how  they  hear,  for  now 
they  are  hearing  for  themselves,  and  for  others  also.  The  heedless  hearer 
may  think  he  hath  the  truth  (see  Revised  Version),  and  his  false  confidence 
may  cause  him  to  miss  even  the  opportunity  to  get  it,  which  he  would  other- 
wise have  improved. 

19-21.    My  mother  and  my  brethren  are  these]    In  what  place  in 

Galilee  this  visit  of  his  '*  mother  and  brethren  "  was  made  to  Jesus  is  un- 
known.   The  time  it  occurred  was  probably  before  speaking  the  parable  of 


Common  Version. 

16  ^  No  man,  wlien  he  hath  lighted  a  candle, 
covereth  it  with  a  vessel,  or  putteth  it  under 
a  bed ;  but  setteth  it  on  a  candlestick,  that 
they  which  enter  in  may  see  the  light. 

17  For  nothing  is  secret,  that  shall  not  he 
made  manifest ;  neither  any  thing  hid,  that 
shall  not  be  known  and  come  abroad. 

18  Take  heed  therefore  how  ye  hear:  for 
whosoever  hath,  to  him  shall  be  given;  and 
whosoever  hath  not,  from  him  shall  be 
taken  even  that  which  he  seemeth  to 
have. 

19  %  Then  came  to  him  his  mother  and  his 
brethren,  and  could  not  come  at  him  for  the 


Revised  Version. 

16  And  no  man,  when  he  hath  lighted  a 
lamp,  covereth  it  with  a  vessel,  or  putteth 
it  under  a  bed;  but  putteth  it  on  a  stand, 
that  they  that  enter  in  may  see  the  light. 

17  For  nothing  is  hid,  that  shall  not  be  made 
manifest;    nor  anything  secret,  that  shall 

18  not  be  known  and  come  to  light.  Take 
heed  therefore  how  j^e  hear :  for  whosoever 
hath,  to  him  shall  be  given  ;  and  whosoever 
hath  not,  from  him  shall  be  taken  away 
even  that  which  he  i  thinketh  he  hath. 

19  And  there  came  to  him  his  mother  and 
brethren,  and  they  could  not  come  at  him 


1  Or,  seemeth  to  have 


Luke  8:  20-24.] 


TEACHING:   STILLING  THE  STORM. 


131 


the  sower.  It  is  inferred  that  Joseph  was  dead,  since  he  is  not  mentioned  in 
the  Gospels  after  the  pas.sover,  when  Jesus  was  twelve  years  old.  He  must 
have  died  before  the  crucifixion,  as  our  Lord  commended  his  mother  to  the 
care  of  John.  John  19  :  27.  Who  the  "  brethren  "  were,  has  caused  much 
discussion.  Romanists  usually  hold  that  they  were  "  cousins,"  near  relatives 
or  disciples,  but  not  "  brothers."  This  they  do  to  maintain  their  peculiar 
doctrine  about  Mary.  Some  think  they  were  sons  of  Joseph  by  a  former 
marriage,  hence  only  half-brothers  of  our  Lord.  The  natural  meaning  would 
be  that  they  were  aSeXcpoi,  own  "  brothers."  The  people  asked  "  his  sisters  are 
they  not  all  with  us?"  So  they  spoke  of  his  brethren  [brothers]  James,  and 
Joseph,  and  Simon,  and  Judas.  Matt.  13  :  55,  56.  But  Jesus  taught  that  those 
who  hear  the  word  of  God  and  do  it,  are  his  very  nearest  relatives.  There  is 
a  spiritual  relationship  that  outranks  in  tenderness  the  natural. 

22.  it  came  to  pass]  On  one  of  those  days  (see  Revised  Version),  when 
he  was  preaching  in  Galilee,  Jesus  with  his  disciples  entered  a  boat  upon  the 
lake  of  Galilee,  and  said  to  his  disciples,  let  us  go  over  unto  the  other  (the 
Eastern)  side  of  the  lake  :  and  they  launched  forth.  Jesus,  wearied  with  the 
long,  severe  labors  of  these  days,  desired  rest.  As  "  they  sailed,"  probably  in 
a  small  fishing  boat  having  oars  and  small  sails,  Jesus  lay  down  upon  the 
cushion  of  the  seat  or  bench  in  the  hinder  part  of  the  boat  and  fell  asleep. 

23.  there  came  down  a  storm]  Notice  the  graphic  and  accurate  lan- 
guage of  Luke ;  "  there  came  down  a  storm  of  wind  on  the  lake."  Jhere  i 
are  ranges  of  hills  and  mountains  around  this  lake,  cut  by  deep  gorges.  (Often 
upon  that  lake  now,  one  may  see  a  sudden  and  violent  wind  storm  rush  down 
from  these  mountain  gorges,  lashing  into  foaming  billows  the  bosom  of  the 
lake  which  a  few  minutes  before  was  smooth  and  beautiful  as  a  sheet  of  silver. 
The  boat  was  filling  with  water  and  the  little  company  were  in  great  danger. 

24.  Master,  Master,  we  perish]  It  is  a  curious  fact  that  a  difl?erent 
word  is  used  for  master,  in  the  Greek,  by  each  Evangelist.  Matthew  writes 
Kvpie^  Kurie,  "  Lord,"  Mark,  dii^doKale^  didaskale,  teacher,  while  Luke  writes 
ETTiorrara,  epistata,  literally  "  one  set  over,"  hence,  master.  The  disciples  recog- 
nized in  Jesus  one  who  filled  all  three  of  these  offices  to  them.     Their  appeal 


Common  Version. 

20  And  it  was  told  him  by  certain  which 
said,  Thy  mother  and  thy  brethren  stand 
without,  desiring  to  see  thee. 

21  And  he  answered  and  said  unto  them. 
My  mother  and  my  brethren  are  those  which 
hear  the  word  of  God,  and  do  it. 

22  %  Now  it  came  to  pass  on  a  certain  day, 
that  he  went  into  a  ship  with  his  disciples: 
and  he  said  unto  them.  Let  us  go  over  unto 
the  other  side  of  the  lake.  And  thoy  launched 
forth. 

2.3  But  as  they  sailed,  he  fell  asleep:  and 
there  came  down  a  storm  of  wind  on  the 
lake:  and  they  were  filled  ivith  water,  and 
were  in  jeopardy. 

24  And  they  came  to  him,  and  awoke  him, 
saying,  Master,  Master,  we  perish.  Then  he 
arose,  and  rebuked  the  wind  and  the  racing 
of  the  water :  and  they  ceased,  and  there 
was  a  calm. 


Revised  Version. 

20  for  the  crowd.  And  it  was  told  him.  Thy 
mother  and  thy  brethren  stand  without,  de- 

21  siring  to  see  thee.  But  he  answered  and  said 
unto  them.  My  mother  and  my  brethren 
are  these  who  hear  the  word  of  God,  and 
do  it. 

22  Now  it  came  to  pass  on  one  of  those  days, 
that  he  entered  into  a  boat,  himself  and  his 
disciples;  and  he  said  unto  them,  Let  us  go 
over  unto  the  other  side  of  the  lake :  and 

23  they  launched  forth.  But  as  they  sailed  he 
fell  asleep:  and  there  came  down  a  storm 
of  wind  on  the  lake ;  and  they  were  filling 

24  with  water,  and  were  in  jeopardy.  And 
they  came  to  him,  and  awoke  him,  saying, 
Master,  master,  we  perish.  And  he  awoke, 
and  rebuked  the  wind  and  the  raging  of 
the  water:  and  they  ceased,  and  there  was 


132 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[Luke 


to  him  in  such  peril  and  excitement  would  naturally  be  in  their  "mother 
tongue  "  which  no  doubt  was  Aramaic ;  so  in  this  threefold  account  we  have 
the  full  threefold  sense  in  which  they  appealed  to  him  for  help.  Jesus  awoke, 
rebuked  the  wind  and  the  surging  of  the  waves,  and  they  ceased  and  there  was 
a  calm.  Compare  Ps.  106  :  9,  and  Ex.  15  :  8-10.  Notice  the  simplicity  and 
dignity  with  which  the  facts  are  narrated.  There  is  no  amplification,  no 
needless  detail  or  effort  to  excite  our  wonder ;  there  is  the  sublimity  of  truth. 

25.  Where  is  your  faith  ?]  After  all  the  miracles  they  had  witnessed, 
after  all  the  wisdom  and  power  Jesus  had  shown,  and  after  all  his  teaching 
for  months  past,  why  should  they  not  have  had  faith?  Some  think  it 
refers  to  a  measure  of  faith  that  they  formerly  showed.  As  if  he  had  asked 
"where  is  that  faith  which  you  have  shown  at  other  times,"  as  in  forsaking 
your  nets  to  follow  me  ? 

the  winds  and  [the]  water  . .  obey  him]    Who  then  is  this  ?  (Kevised 

Version),  they  asked.  He  cannot  be  a  mere  man.  What  man  could  do  this? 
There  were  probably  other  ships  with  them  on  the  lake,  as  witnesses  to  this 
miracle.  This  may  be  intimated  in  the  "  men "  that  marvelled,  mentioned 
in  Matthew  (8  ;  27).  The  winds  and  the  stormy  sea  were  believed  to  be 
under  the  direct  control  of  God,  and  this  calm  was  scarcely  to  be  accounted 
for  from  any  but  divine  power.  This  idea  therefore  forced  them  to  think 
that  Jesus  was  endowed  with  power  possessed  by  God  alone. 

Suggestive  Applications. — 1.  Spiritual  light  is  for  others  as  well  as  for 
ourselves.  2,  We  are  to  spread  the  gospel  in  every  part  of  our  own  land,  and  in 
the  darkest  corners  of  the  heathen  world.  3.  Hear  right.  4.  Hear  with 
faith,  with  reverence,  with  prayer,  5.  Be  doers,  not  hearers  only.  6.  Doers 
of  his  word  are  brothers  and  sisters  of  Christ.  7.  The  Master  was  weary 
with  work.  8.  The  disciples  have  fears  and  alarms.  9.  The  storms  in  our 
spiritual  life  are  often  sudden  and  violent.  10.  Jesus  can  still  these  storms. 
11.  Keep  your  faith  in  Christ  bright  and  strong. 


The  Gadarene  Demoniac. 


8  :  26-40.     Compare  Matt.  8  :  28-34 ;  Mark 
5 : 1-21. 


Region  of  Decapoi.is,  a.d.  28. 
Of  the  three  accounts  of  this  miracle  by  the  Evangelists,  Matthew 
speaks  of  two  demoniacs:  Mark  and  Luke  of  only  one.  Doubtless  one  was 
more  fierce,  and  his  case  is  singled  out  for  detailed  description  by  Luke. 
The  old  maxim  "  he  who  tells  of  two,  includes  the  one,  and  he  who  tells  of 
the  one  does  not  deny  the  two,"  holds  good  as  an  explanation  in  this  case. 
Robinson  gives  a  good  ilkistration  from  modern  history.  In  1824  Lafayette 
visited  the  United  States,  and  was  welcomed  with  honors  and  pageants. 
Historians  will  describe  this  as  a  great  event  of  Lafayette's  life.     Some  will 


Common  Version. 

25  And  he  said  unto  them,  Where  is  your 
faith  ?  And  they  being  afraid  wondered, 
saying  one  to  another,  What  manner  of 
man  is  this!  for  he  commandeth  even  the 
winds  and  water,  and  they  obey  him. 


Revised  Version. 

25  a  calm.  And  he  said  unto  them.  Where  is 
your  faith?  And  being  afraid  they  mar- 
velled, saying  one  to  another.  Who  then  is 
this,  that  he  commandeth  even  the  winds 
and  ths  water,  and  they  obey  him  ? 


Ltjke  8 :  26-29]  THE   GADARENE  DEMONIAC.  I33 

describe  the  visit  and  honors  as  enjoyed  by  two  persons,  Lafayette  and  his  son. 
Will  there  be  any  contradiction  ? 

26.  country  of  the  Gadarenes  [Gerasenes]    Tliere  are  three  Greek 

readings  here ;  the  great  uncial  MSS.  not  agreeing  therein.  The  Alexandrian 
MS.  reads  "Gadarenes"  as  in  the  common  English  Version.  The  Vatican 
MS.  reads  "Gerasenes"  as  in  the  Revised  Version.  The  Sinaitic  MS.  reads 
"  Gergesenes."  As  Gadara  was  the  larger,  and  better  known  city,  it  would 
seem  natural  to  designate  the  region  as  the  country  of  the  Gadarenes.  Yet 
it  is  clear  the  miracle  could  not  have  been  very  near  to  the  city  of  Gadara, 
for  it  is  too  far  from  the  Sea  of  Galilee.  The  region  might  be  sufficiently 
designated  after  any  one  of  several  towns  on  the  east  side  of  the  lake.  The 
scene  of  the  miracle  was  doubtless  near  the  modern  Khersa  or  Kersa,  on  the 
south-east  shore,  and  on  the  opposite  side  of  the  lake  from  Capernaum.  It 
lay  in  Gaulanitis. 

27.  there  met  him  . .  a  certain  man]    Luke,  like  Mark,  fixes  atten 

tion  upon  one.  Perhaps  this  one  was  the  most  violent,  or  he  made  the 
request  to  go  with  Jesus  after  the  healing,  a  fact  which  Luke  and  Mark  men- 
tion, but  Matthew  omits.  The  man  belonged  to,  or  had  lived  in,  the  town 
of  Gergesa  (Khersa),  at  least  until  this  affliction  of  demons  came  upon  him ; 
then  he  dwelt  in  the  caves  also  used  as  burial  places  for  the  dead.  He  was 
so  terribly  afflicted  that  he  wore  no  clothes,  and  would  not  stay  in  a  house, 
but  lived  in  the  cave-tombs.  There  are  many  cave-tombs  near  m»dern 
Khersa. 

28.  he  saw  Jesus  .  .  .  fell  down]  There  seems  to  have  been  a  dual  or 
double  will  in  this  poor  man.  He  had  a  consciousness  of  his  own,  and  there 
seems  to  have  been  a  consciousness  of  the  demons  manifesting  itself  in  his 
speech  and  in  his  acts.  When  the  two  wills  came  into  collision  the  demons 
h?»d  the  upper  hand.  Acting  under  the  sway  of  the  demons,  the  man  fell 
down  before  Jesus,  and  in  the  common  phrase  of  the  East,  cried  out  in  a  loud 
voice.  What  have  I  to  do  with  thee?  or,  literally,  wliat  to  me  and  to  thee, 
Jesus,  Son  of  the  Most  High  God.  I  beseech  thee,  torment  me  not.  The 
demons  knew  who  Je.sus  was,  as  the  man  of  himself  would  not;  they  knew 
his  power.     So  they  through  the  man  make  this  confession. 

29.  the  unclean  spirit  to  come  out]     Here  the  demoniac  is  generally 

Common  Version.  I  Revised  Version. 

26  If  And  they  arrived  at  the  country  of  the  |  26       And  they  arrived  at  the  country  of  the 

1  Gerasenes.  wiiicli  is  over  against  Galilee. 

27  And  when  he  was  come  fortli  u]X)n  the 
land,  there  met  him  a  certain  man  out  of  the 
city,  who  had  demons  ;  and  fur  a  long  time 
he  had  worn  no  clothes,  and  abode  not  in 

28  any  house,  hut  in  the  tombs.  And  when  he 
saw  Jesus,  he  cried  out,  and  fell  down  be- 
fore him,  and  with  a  loud  voice  said.  What 
have  I  to  do  with  thee,  Jesus,  thou  Son  of 
the  Most  High  God?     I  be.seech  thee,  tor- 

29  ment  me  not.  For  he  was  commanding 
the  unclean  spirit  to  come  out  from  the 
man.  For  2 oftentimes  it  had  seized  him: 
and  he  was  kept  under  guard,  and  bound 
■with  chains  and  fetters ;  and  breaking  the' 
bands  asunder,  he  was  driven  of  the  demon 


Gadarenes,  which  is  over  against  Galilee. 

27  And  when  he  went  forth  to  land,  there 
met  'nim  out  of  the  city  a  certain  man,  which 
had  devils  long  time,  and  ware  no  clothes, 
neither  abode  in  any  house,  but  in  the  tombs. 

28  When  he  saw  Jesus,  he  cried  out,  and  fell 
down  before  him.  and  with  a  loud  voice  said. 
What  have  I  to  do  with  thee,  Jesus,  thou  Son 
of  God  most  high?  1  beseech  thee,  torment 
me  not. 

29  (For  he  had  commanded  the  unclean 
spirit  to  come  out  of  the  man.  For  often- 
times it  had  caught  him  :  and  he  was  kept 
bound  with  chains  and  in  fetters ;  and  he  brake 
the  bands,  and  was  driven  of  the  devil  into  the 
wilderness.) 


•  Many  ancient  authorities  read  Gergesenes;  others,  Gadarenes  :  and  so  in  ver.  37. 
2  Or,  0/  a  long  time 


Luke  8 :  30-34.] 


THE  GADARENE   DEMONIAC. 


135 


Spoken  of  as  liaving  an  "  unclean  spirit,"  but  in  the  next  verse  particularly, 
as  having  many  demons.  This  possession  gave  the  man  extraordinary 
strength  at  times,  and  caused  him  to  break  chains,  and  rush  away  from  his 
guards,  into  the  wilderness.     See  Revised  Version. 

30.  Legion  .  .  many  devils]  Why  Jesus  asked  the  question,  What  is 
thy  name?  is  not  clear.  It  may  have  been  asked  to  bring  the  man  himself  to 
a  consciousness  of  his  state ;  or,  to  reveal  to  others  the  serious  and  terrible 
power  of  Satanic  spirits.  The  man  appeared  to  answer,  but  the  demons 
prompted  the  reply.  The  demons  were  "  legion  ;"  not  that  they  were  exactly 
6,000,  the  number  in  a  Roman  legion,  but  it  was  a  general  phrase  for  "  many  " 
as  "  legion  "  is  sometimes  popularly  used  among  us. 

31.  into  the  deep  [abyss]  The  demons  did  not  mean  by  "deep"  or 
"abyss,"  the  Lake  of  Galilee,  but  the  place  or  prison  of  evil  spirits.  The 
same  Greek  word  occurs  in  Rom.  10 :  7,  and  in  Rev.  20  :  3.  They  did  not 
wish  to  be  sent  into  the  abyss  of  torment,  or  special  punishment.  Any- 
where they  would  go,  even  into  swine  rather  than  into  the  place  prepared  for 
them. 

32.  he  SUflFered  them]  The  demons  asked  to  be  suffered  to  enter  the 
swine  ;  Jesus  suffered  them.  That  is,  he  did  not  forbid  or  restrain  them  from 
going  into  the  swine.  The  Greek  word  for  "  suffered  "  means  primarily  "  to 
turn  over,"  hence  to  suffer,  allow,  or  permit.  Why  he  did  not  restrain  the 
demons  from  entering  the  swine,  which  led  to  the  drowning  of  the  herd,  we 
cannot  tell.  Jesus  restored  a  human  soul,  and  saved  it  from  the  power  of  the 
demons.  A  herd  of  swine  was  nothing  compared  with  the  saving  of  a  soul. 
But  Jesus  cannot  be  charged  with  causing  the  destruction  of  the  swine ;  the 
demons  led  to  their  destruction  ;  Jesus  simply  did  not  choose  to  restrain  them 
from  causing  it,  although  he  did  restrain  them  from  further  power  over  the 
man  they  were  destroying. 

33.  ran  violently  . . .  and  were  choked]    The  demons  from  the  man 

entered  into  the  swine,  and  the  herd  ran  violently  down  a  steep  place  into  the 
lake  and  were  drowned.  See  Revised  Version.  The  old  English  word 
"choked"  in  the  Common  Version  which  formerly  meant  "drowned,"  is  now 
obsolete  in  that  sense.  There  is  a  steep  place  now  near  Khersa,  with  a  beach 
at  its  foot,  down  which  a  herd  of  swine  might  run  and  not  recover  before  they 
were  into  the  lake. 


Common  Version. 

30  And  Jesus  asked  him,  saying,  What  is 
tliy  name?  And  he  said.  Legion:  because 
many  devils  were  entered  into  him. 

31  And  they  besouiilit  him  that  he  would  not 
command  them  to  go  out  into  the  deep. 

32  And  tliere  was  there  a  herd  of  many 
swine  feeding  on  the  mountain:  and  they  he- 
sought  him  tliat  he  would  suffer  them  to  enter 
into  them.     And  he  suffered  them. 

33  Then  went  the  devils  out  of  the  man. 
and  entered  into  the  swine  :  and  the  herd  ran 
violently  down  a  steep  place  into  the  lake,  and 
were  choked. 

34  When  they  that  fed  them  saw  what  M'as 
done,  they  fled,  and  went  and  told  it  in  the 
city  and  in  the  country. 


Revised  Veusion. 

30  into  the  deserts.  And  Jesus  asked  him, 
What  is  thy  name?  And  he  said,  Legion; 
for  many  demons  were  entered  into  him. 

31  And  they  intreated  him  that  he  would  not 
command  them  to  depart  into  the   abyss. 

32  Now  there  was  there  a  herd  of  many  swine 
feeding  on  the  mountain  :  and  they  in- 
treated  him  that  he  would  give  them  leave 
to  enter  into   them.     And   he  gave  them 

33  leave.  And  the  demons  came  out  from  the 
man,  and  entered  into  the  swine:  and  the 
herd  rushed  down  the  steep  into  the  lake, 

34  and  were  drowned.  And  when  they  that 
fed  them  saw  what  had  come  to  pass,  they 
fled,  and  told  it  in  the  city  and  in  the  coun- 


136 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[Luke  8 :  35-39. 


35.  clotlied,  and  in  his  right  mind]  The  swinelierds  ran  to  the  city 
to  tell  the  news,  which  brought  a  crowd  from  the  city  and  vicinity  to  see  what 
was  done.  They  came  to  Jesus,  and  found  the  man  from  whom  the  demons 
had  gone  out  sitting  at  the  feet  of  Jesus,  as  a  scholar  was  accustomed  to  sit 
when  he  was  learning  from  his  master.  It  implies,  therefore,  that  Jesus  was 
teaching  the  healed  man  of  the  kingdom  of  God.  The  man  was  in  his  right 
mind,  the  demon  no  longer  having  control  of  his  will,  and  he  was  clothed. 
Notice  these  marks  of  his  complete  restoration.  The  men  who  saw  all  this 
were  awed.  Again  they  heard  the  story  of  how  the  man  was  miraculously 
healed. 

37.  to  depart  from  them]  After  hearing  the  story  again,  all  the 
people  of  the  country  of  the  Gadarenes,  or  Gerasenes  as  the  Revised  Version 
reads,  asked  him  to  depart  from  them,  for  tliey  were  seized  with  a  great  fear. 
One  with  such  power  aroused  all  their  superstitious  awe  and  dread  of  the  most 
terrible  calamities.  That  Jesus  had  saved  a  human  soul,  probably  made  far 
less  impression  upon  them  than  the  strange,  wild,  apparently  self-destructive 
act  of  the  swine.  This  they  connected  with  Jesus  and  with  the  man.  So 
they  would  not  feel  at  ease  with  such  a  person  as  Jesus  on  their  shores.  He 
granted  their  prayer:  he  left  them.  The  prayer  of  the  wicked  is  sometimes 
granted. 

39.  Return  . .  shew  [declare]  how  great  things  God  hath  done] 

The  healed  man  desired  to  be  with  Jesus,  but  Jesus  sent  him  away.  The 
Lord  knows  how  to  direct  every  soul  according  to  its  needs,  and  for  his  glory. 
The  young  ruler  was  required  to  sell  his  possessions  and  "come  and  follow" 
Jesus.  Matt.  19  :  21.  The  leper  was  charged  to  say  nothing  to  any  man,  but 
to  go  show  himself  to  the  priest.  Mark  1  :  44.  The  disciple  in  Matt.  8  :  21, 
22,  was  not  allowed  even  to  go  home  and  bury  his  father.  But  the  Gadarene 
demoniac  was  sent  home  to  his  friends.  And  one  reason  is  obvious.  The 
whole  country  had  stoutly  urged  Jesus  to  leave,  so  that  he  could  not  spread  the 
news  of  the  kingdom  of  God  there.     The  healed  man  could  not  say  much 


Common  Version. 

35  Then  they  went  out  to  see  what  was 
done;  and  came  to  Jesus,  and  found  the  man, 
out  of  whom  the  devils  were  departed,  sittina: 
at  the  feet  of  Jesus,  clothed,  and  in  his  right 
mind:  and  they  were  afraid. 

36  They  also  which  saw  it  told  them  hy 
what  means  he  that  was  possessed  of  the 
devils  was  healed. 

37  ^  Then  the  whole  multitude  of  the  coun- 
try of  the  Gadarenes  round  about  besought 
him  to  depart  from  them ;  for  they  weie  taken 
with  great  fear:  and  he  went  up  into  the  ship, 
and  returned  back  again. 

38  Now  the  man,  out  of  whom  the  devils 
were  departed,  besought  him  that  he  might 
be  with  him:  but  Jesus  sent  him  away,  say- 
ing, 

39  Return  to  thine  own  house,  and  shew 
how  great  things  God  hath  done  unto  thee. 
And  he  went  his  way,  and  published  through- 
out the  whole  city  how  great  things  Jesus  had 
done  unto  him.  I 

1  Or,  saved 


Revised  Version. 

35  try.  And  they  went  out  to  see  what  had 
come  to  pass;  and  they  came  to  Jesus,  and 
found  the  man,  from  whom  the  demons 
were  gone  out,  sitting,  clothed  and  in  his 
right  mind,  at  the  feet  of  Jesus:  and  they 

36  were  afraid.  And  they  that  saw  it  told 
them    how   he    that    was    possessed   with 

37  demons  was  i  made  whole.  And  all  the 
people  of  the  country  of  the  Gerasenes 
round  about  asked  him  to  depart  from  them  ; 
for  they  were  holden  with  great  fear:  and 

38  he  entered  into  a  boat,  and  returned.  But 
the  man  from  whom  the  demons  were  gone 
out  prayed  him  that  he  might  be  with  him  : 

39  but  he  sent  him  away,  saying,  Return  to 
thj'  house,  and  declare  how  great  things 
God  hath  done  for  thee.  And  he  went  his 
way,  publishing  throughout  the  whole  city 
how  great  things  Jesus  had  done  for  him. 


Luke  8  :  40-42.]       JAIRUS'   DAUGHTER  AND   THE  TIMID  WOMAN. 


137 


about  the  kingdom,  but  he  could  tell  the  story  of  his  miraculous  cure.  He 
could  tell  what  God  had  done  for  his  body  and  for  his  soul.  He  obeyed  ;  he 
published  in  the  whole  city  how  great  tilings  Jesus  had  done  for  him.  Mark 
says  he  spread  the  news  in  Decapolis,  the  region  of  the  ten  cities  east  and 
south  of  the  Lake  of  Galilee.  Thus  a  wide  portion  of  that  country  gained 
some  knowledge  of  the  work  of  Jesus.  The  people  of  Galilee  welcomed 
Jesus  back  to  their  shore,  though  he  had  been  thrust  away  from  the  opposite 
shore.  They  remembered  his  teaching  and  soon  thronged  about  him  to  see 
and  hear  more.     They  were  hungry  for  his  gospel. 

Suggestive  Applications. — 1.  How  sad  is  the  state  of  those  over  whom 
Satanic  spirits  have  control !  2.  Jesus  alone  has  power  over  evil  in  us  and 
over  the  evil  one.  3,  What  a  change  when  Satan  is  driven  out  of  a  man,  and 
the  Holy  Spirit  enters !  4.  The  wicked  do  not  want  Jesus  to  rentain  near 
them.  5.  It  is  a  fearful  judgment,  when  God  answers  the  prayer  of  tlie 
wicked.  6.  A  human  soul  saved,  and  a  herd  of  swine  lost ;  or  a  herd  of 
swine  kept,  and  a  human  soul  lost;  which  would  you  choose?  7.  Sometimes 
God  allows  us  to  lose  temporal  possessions  that  we  may  give  more  attention  to 
his  kingdom.  8,  The  godless  often  love  swine  more  than  Christ.  9.  The 
saved  can  tell  what  great  things  God  has  done  for  them. 


Raising  Jairus'  Daughter  ;  Healing  the  Timid  Woman.    8  :  41-56. 

Compare  Matt.  9  :  18-26  ;  Mark  5  :  22-43. 

Capernaum,  a.d.  28. 

41.  Jairus  .  .  a  rnler  of  the  synagogue]    Mark  says  "one  of  the 

rulers."  The  synagogue  was  under  the  direction,  not  of  clergymen,  but  of 
laymen,  who  also  sometimes  exercised  judicial  power.  The  "minister"  of 
Luke  4  :  20  was  an  "  attendant,"  Revised  Version,  something  like  our  sexton. 
Usually  there  were  ten  men  connected  with  each  synagogue.  Some  suppose 
they  were  all  judges  or  members  of  a  smaller  court;  others  that  there  were 
three  judges ;  or  three  officers,  or  rulers,  one  who  was  the  chief,  and  the 
others  associated  with  him.  See  notes  under  4  :  14-25.  Jairus  is  from  the 
Hebrew  Jair,  meaning  "Jehovah  enlightens."     Judg.  10  :  3. 

42.  only  daughter,  about  twelve]  It  is  noteworthy  that  he  should  make 
a  plea  for  a  "daughter."  In  the  East  daughters  were  and  still  are  regarded 
as  of  comparatively  small  importance  in  the  house.  The  birth  of  a  son  is 
cause  for  great  congratulation ;  not  so  the  birth  of  a  daughter.  This  incident 
shows  how  Jewish  life  differed  from  ordinary  Eastern  ideas,  in  esteem  for 
girls  in  a  family.     Luke  brings  out  the  touching  fact  that  this  was  an  "  only 


Common  Version. 

40  And  it  came  to  pass,  that,  wlien  Jesus 
was  returned,  the  people  ciladh/  received  him : 
for  they  were  all  waiting  for  him. 

-11  %  And,  behold,  there  came  a  man  named 
Jairus,  and  he  was  a  ruler  of  the  synagogue  ; 
and  he  fell  down  at  Jesus'  feet,  and  besought 
him  that  he  would  come  into  his  house  : 

42  For  he  had  one  only  daughter,  about 
twelve  years  of  age,  and  she  lay  a  dying.  But 
as  he  went  the  people  thronged  him. 


Revised  Version. 

•iO  And  as  Jesus  returned,  the  multitude 
welcomed  him  ;  for  they  were  all  waiting 

41  for  him.  And  behold,  there  came  a  man 
named  Jairus,  and  he  was  a  ruler  of  the 
synagogue:  and  he  fell  down  at  Jesus'  feet, 
and  besought  him  to  come  into  his  house ; 

42  for  he  had  an  only  daughter,  about  twelve 
years  of  age,  and  she  lay  a  dying.  But  as 
he  went  the  multitudes  thronged  him. 


138 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  8 :  43-46. 


daughter."  So  he  mentions  an  "only  son  "  of  the  widow  of  Nain,  in  7  :  12, 
and  the  "  only  child,"  the  lunatic  boy,  in  9  :  38,  Jairus'  daughter  at  twelve 
years  of  age  would  be  in  the  East  quite  mature,  and  she  "lay  a  dying." 
Jesus  started  for  tiie  ruler's  house,  and  the  multitudes  thronged  him. 

43.  a  woman  .  .  had  spent  all  her  living]  Her  disease  made  her 
ceremonially  unclean.  She  had  spent  all  her  means  upon  physicians,  but 
they  had  not  cured  her.  Mark  says  she  only  grew  worse.  The  Talmud 
gives  several  methods  for  the  cure  of  this  disease,  but  they  are  all  similar  to 
this:  "set  the  sufferer  where  two  ways  meet,  with  a  cup  of  wine  in  her  hand, 
and  let  some  one  come  suddenly  behind  and  frighten  her,  saying,  Arise  from 
thy  flux."  If  this  was  not  effective,  then  another  similar  one  was  to  be  tried. 
Tradition  gives  the  name  of  the  woman,  as  Veronica,  and  one  of  the  apocryphal 
gospels  says  she  was  one  of  the  witnesses  for  Jesus  at  his  trial  before  Pilate. 
As  tiie  name  is  not  Jewish,  the  tradition  cannot  be  trusted. 

44.  touched  the  border  of  his  garment]  This  "border"  was  no 
doubt  the  Hebrew  Tsitsith,  which  the  law  required  to  be  worn,  Num. 
15  :  38-40.  It  was  a  fringe  or  tassel  at  each  of  the  four  corners  of  the  outer 
garment.  In  the  time  of  our  Lord,  the  school  of  Shammai  decided  that  each 
tassel  should  consist  of  four  filaments  or  threads,  and  be  four  finger-lengths, 
and  attached  to  the  corners  of  a  square  garment.  Jesus  would  wear  the 
ordinary  dress  of  a  Jewish  teacher.  This  consisted  of  a  long  kerchief  twisted 
into  a  Sudar  or  turban,  and  worn  upon  the  head  ;  of  a  Chalug  or  long  under- 
garment or  "  coat,"  worn  next  the  body ;  of  a  Chiton  or  outer  close-fitting, 
sleeved  garment  reaching  to  the  ankles,  and  secured  about  the  loins  by  a 
girdle ;  of  the  Tallith,  the  square  garment  having  the  Tsitsith  or  tassels  at  the 
four  corners.  The  afflicted  woman  worked  her  way  through  the  throng,  and 
came  near  enough  to  Jesus  to  touch  one  of  the  tassels  at  the  corner  of  his 
Tallith,  and  immediately  her  bloody  flux  was  cured. 

45.  touched  me]  There  wqs  no  unconscious  healing  virtue  in  Jesus. 
When  healing  went  forth,  he  willed  it  to  go.  So  he  asked,  who  is  it  that 
touched  me?  When  all  the  disciples  denied  any  knowledge  of  a  special 
touch,  Peter  in  his  naturally  impulsive  way,  speaking  for  the  others,  reminded 
Jesus  of  the  crowd  that  were  pressing  and  crushing  upon  him.  But  Jesus 
again  explained  that  the  touch  was  one  that  had  given  special  healing  to 
some  one.     Meanwhile  looking  about  his  eye  selected  the  person. 


Common  Version. 

43  ^  And  a  woman  having  an  issue  of  hlnod 
twelve  years,  wliich  had  spent  all  her  living 
upon  physicians,  neither  could  be  healed  of 
any. 

44  Came  behind  him,  and  touched  the  border 
of  his  garment :  and  immediately  her  issue  of 
blood  stanched. 

45  And  Jesus  said,  Who  touched  me?  When 
all  denied,  Peter  and  they  that  were  with  him 
said,  Master,  the  multitude  throng  thee  and 
press  thee,  and  sayest  thou.  Who  touched  nie  ? 

46  And  Jesus  said.  Somebody  hath  touched 
me :  for  I  perceive  that  virtue  is  gone  out  of 
me. 


Revised  Version. 

43  And  a  woman  having  an  issue  of  blood 
twelve  years,  who  i  had  spent  all  her  living 
upon  physicians,  and  could  not  be  healed 

44  of  any,  came  behind  him,  and  touched  the 
border  of  his  garment :  and  immediately  the 

45  issue  of  her  blood  stanched.  And  Jesus 
said.  Who  is  it  that  touched  me?  And 
when  all  denied,  Peter  said,  2 and  they  that 
were   with    him,    Mnster,   the    multitudes 

46  press  thee  and  crush  thee.  But  Jesus  said, 
Some  one  did  touch  me :  for  I  perceived 


^  Some  ancient  authorities  omit  had  spent  all  her  living  upon  phyticians,  and. 
2  Some  ancient  authorities  omit  and  they  that  loere  with  him. 


LuKX  8  :  47-53]       JAIRUS'   DAUGHTER  AND  THE   TIMID  WOMAN. 


139 


47.  declared  .  .  for  what  cause]  The  woman,  conscious  that  the  eye 
of  Jesus  had  singled  her  out,  tremblingly  came,  and  falling  down  before  him 
confessed  before  them  all  for  what  cause  she  Iiad  thus  secretly  touched  him, 
and  that  she  felt  herself  healed  immediately.  She  was  timid,  and  it  was  this 
frank  confession  that  Jesus  saw  would  be  the  best  for  her.  He  did  not  chide 
her  for  this  secret  approach  and  touch,  a  touch  that  the  law  counted  un- 
clean. Augustine  happily  says,  "  they  press,  she  touches ;  flesh  presses,  faith 
touches," 

48.  Daughter  .  .  thy  faith]  Not  your  touch,  but  your  faith  "  hath  saved 
you,"  see  margin,  Revised  Version  ;  go  into  peace.  Having  made  this  open 
confession,  Jesus  bids  lier  depart  with  his  blessing,  completely  healed. 

50.  Fear  not :  .  .  believe]  While  Jesus  was  talking  with  the  woman  a 
messenger  comes  from  the  ruler's  house  saying,  Thy  daughter  is  dead  :  worry 
not  the  teacher.  Though  he  might  have  done  something  to  cure  the  disease, 
he  can  do  nothing  now  ;  so  the  ruler's  friends  believed.  But  Jesus  overheard 
the  message,  and  speaks  to  the  ruler.  Fear  not ;  death  need  not  destroy  your 
hope,  nor  shake  your  belief. 

52.  not  dead,  but  Sleepeth]  When  Jesus  reached  the  house  the  public 
mourners  were  already  there,  and  the  fearful  wailing,  weird  flute-playing,  and 
usual  noise  and  confusion  of  an  Eastern  funeral  had  begun.  According  to  the 
Mishna,  the  poorest  Israelite  when  his  wife  died  had  not  less  than  two  fluters 
or  pipers  and  one  mourning  woman,  hired,  of  course.  As  this  man  was  a 
ruler,  there  must  have  been  several.  The  mourning  women  answered  the 
pipers  in  doleful  wails,  the  neighbors  would  chatter  and  praise  the  dead,  and 
the  tumult  and  uproar  would  be  frightful  to  our  ears.  Jesus  selected  three 
of  his  disciples — Peter,  James,  and  John,  and  the  parents  of  the  child — as 
witnesses.  Then,  speaking  to  the  crowd  to  quiet  them,  he  says,  "She  is  not 
dead,  but  sleepeth."  John  11 :  11.  A  boaster  or  a  mere  wonder-worker  would 
have  said  exactly  the  opposite  of  this:  she  is  not  sleeping;  not  in  a  swoon, 


Common  Version. 

47  And  when  the  woman  saw  that  she  was 
not  hid,  she  came  trembling,  and  falling  down 
Jiefore  him,  she  declared  unto  him  before  all 
tlie  people  for  what  cause  she  had  touched  him, 
and  how  she  was  healed  immediately. 

48  And  he  said  unto  her,  Daughter,  be  of 
good  comfort:  tliy  faith  hath  made  thee  whole  ; 
go  in  peace. 

49  f  While  he  yet  spake,  there  cometh  one 
from  the  ruler  of  the  synagogue's  hnuxp,  saying 
to  him.  Thy  daughter  is  dead;  trouble  not  the 
IMaster. 

50  But  when  Jesus  heard  it,  he  answered 
him,  saying,  Fear  not:  believe  only,  and  she 
shall  be  made  whole. 

51  And  when  he  came  into  the  house,  he 
suffered  no  man  to  go  in,  save  Peter,  and  James, 
and  John,  and  the  father  and  the  mother  of  the 
maiden. 

52  And  all  wept,  and  bewailed  her:  but  he 
said,  Weep  not;  she  is  not  dead,  but  sleepeth. 

53  And  they  laughed  him  to  scorn,  knowing 
that  she  was  dead. 

1  Or.  aaved  thee  2  Or 


Revised  Version. 

47  that  power  had  gone  forth  from  me.  And 
when  the  woman  saw  that  she  was  not  hid, 
she  came  trembling,  and  falling  down  he- 
fore  him  declared  in  tlie  presence  of  all  the 
people  for  what  cause  she  touched  him,  and 

48  how  she  was  healed  immediately.  And  lie 
said  unto  her,  Daughter,  thy  faith  hath 
1  made  thee  whole;  go  in  jjeace. 

49  While  he  yet  spake,  there  cometh  one 
from  the  ruler  of  the  synagogue's  house, 
saying.  Thy  daughter  is  dead;  trouble  not 

50  the  2  Master.  But  Jesus  hearing  it,  answered 
him,  Fear  not:  only  believe,  and  she  shall 

51  be  3 made  whole.  And  when  he  came  to 
the  hoiise,  he  suffered  not  any  man  to  enter 
in  with  him,  save  Peter,  and  John,  and 
James,  and  the  father  of  the  maiden  and 

52  her  mother.  And  all  were  weeping,  and 
bewailing  lier:  but  he  said,  Weep  not;  h^r 

53  she  is  not  dead,  but  sleepeth.  And  they 
laughed  him  to  scorn,  knowing  that  she 


3  Or,  raved 


140 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.     [Luke  8  :  54-56  ;  D :  1. 


but  she  is  dead.  Jesus  meant  that  as  he  was  so  soon  to  arouse  her,  the  tempo- 
rary suspension  of  life  was  only  like  a  sleep.  But  the  crowd  wholly  derided 
him,  knowing  that  she  was  dead. 

54.  taking  her  by  the  hand]  The  simplicity  and  marks  of  truthfulness 
of  this  narrative  are  noteworthy.  When  he  had  put  out  the  noisy,  tumultuous 
crowd,  Jesus  takes  the  girl  by  the  hand,  and  says,  child,  arise.  And  her 
spirit  returned,  and  she  rose  up  immediately,  and  he  commanded  that  some- 
thing be  given  her  to  eat.  Mark  give?,  the  two  Aramaic  words  Jesus  spoke  to 
the  girl,  showing  that  his  familiar  tongue  was  the  Aramaic.  Again  he 
charges  the  amazed  parents  not  to  tell  of  this  miracle,  perhaps  lest  he  should 
be  diverted  from  his  true  mission  into  one  of  mere  wonder-working.  It  cer- 
tainly is  worthy  of  note  that,  on  the  other  side  of  the  lake,  only  a  day  or  two 
before,  he  had  directed  the  healed  demoniac  to  go  to  his  friends,  and  tell  what 
great  things  God  had  done  for  him.  In  the  case  of  Jairus  the  charge  did  not 
prevent  the  spread  of  his  fame.     See  Matt.  9  :  26. 

Suggestive  Applications. — 1.  In  trouble  and  sorrow  go  to  Jesus.  2.  The 
greater  our  trouble,  the  greater  our  need  of  Jesus.  3.  The  timid  may  have 
strong  faith.  4.  Jesus  can  remove  our  secret  troubles.  5.  The  crowd  need 
not  keep  us  from  Jesus.  6.  We  cannot  hide  from  the  searching  eye  of  God. 
7.  He  Avill  have  us  confess  our  blessings,  and  him  as  their  author.  8.  The 
touch  of  faith  heals.  9.  Christ's  touch  and  call  bring  dead  souls  to  life.  10, 
The  spirit  has  an  existence  separate  from  the  body.  v.  55.  11.  Christ  has 
power  over  body  and  spirit  after  death.  12.  His  miracles  were  for  his  glory, 
and  to  confirm  our  faith. 


Mission  of  the  Twelve.     9:1-9.     Compare  Matt.  10:1-42;  11:1; 
14  r  1,2;  Mark  6:  7-16. 

Galilee,  \\  inter,  early  in  a.d.  29. 

1.    he  called  . .  twelve  . .  and  gave  them  power]    This  appears  to 

have  been  after  a  preaching  circuit  in  Galilee  (Matt.  9:  35-38),  which  Robin 
son  and  other  harmonists  regard  as  the  third  circuit.  Jesus  pitied  the  people, 
and  sent  out  the  twelve  (see  the  revised  reading),  with  the  strength  and  the 
right  to  control  demons  and  to  cure  diseases.  This  power  was  given  to  attest 
their  message.  As  a  minister  now  is  given  credentials  from  some  ecclesiastical 
body  of  well-known  authority,  which  he  can  show  where  he  may  not  be 
known,  and  have  his  position  and  authority  respected,  so  Jesus  gave  power 
over  demons  and  over  disease  to  the  twelve,  to  be  evidence  of  their  true  mis- 
sion and  of  the  truth  of  their  message. 


Common  Version. 

54  And  he  put  them  all  out,  and  took  her  by 
the  hand,  and  called,  saying,  Maid,  arise. 

55  And  her  spirit  came  again,  and  she  arose 
straightway;  and  he  commanded  to  give  her 
meat. 

5B  And  her  parents  were  astonished ;  but  he 
cliarged  them  that  they  should  tell  no  man 
what  was  done. 

CHAP.  IX.— Then  he  called  his  twelve  dis- 
ciples together,  and  gave  them  power  and 
authority  over  all  devils,  and  to  cure  diseases 


Revised  Version. 

54  was  dead.     But  he,  taking  her  by  the  hand, 

55  called,  saying,  Blaideii,  arise.  And  her 
spirit  returned,  and  she  rose  up  immedi- 
ately .  and  he  commanded  that  something  be 

56  given  her  to  eat.  And  her  parents  were 
amazed ;  but  he  charged  them  to  tell  no  man 
what  had  been  done. 

9     And  he  called  the  twelve  together,  and 
gave  them  power  and  authority  over  all 


Luke  9  :  2-8.1 


MISSION   OF   THE  TWELVE. 


141 


2,  preach  the  kingdom  of  God]  Their  first  business  was  "  to  preach," 
in  the  sense  of  herald,  or  proclaim,  the  kingdom  of  God  ;  that  is,  the  coming 
of  that  kingdom,  and  all  that  it  meant  to  lost  men.  Tiie  healing  was  to  attest 
the  preaching,  healing  of  body  and  spiritual  healing  also. 

3.  Take  nothing  for  your  journey]  "  Take"  is  from  the  Greek  word  mean- 
ing to  "  provide"  one's  self,  as  more  definitely  stated  in  Matthew.  What  they 
usually  had  and  wore  would  be  sufficient  for  this  proposed  journey ;  they  need 
not  provide  a  stafi',  wallet  (a  kind  of  knapsack),  nor  provision  bag,  bread,  nor 
money,  nor  two  coats  (see  revised  reading).  The  people  would  entertain  them 
on  this  mission.  The  people  were  not  in  houses  scattered  through  the 
country,  as  in  the  farming  sections  of  our  country,  but  the  houses  were  in 
clusters  as  hamlets,  towns,  and  cities.  When  any  two  of  the  twelve  entered  a 
house  (for  they  were  sent  out  by  twos,  Mark  6  :  7)  they  were  to  abide  in  that 
house  as  long  as  they  remained  in  that  town.  If  they  were  not  hospitably 
received,  as  tlie  custom  of  tlie  East  required  then,  and  does  now,  they  were 
to  witness  against  the  town,  by  the  formal  act  of  shaking  the  dust  from  their 
feet.     This  the  apostles  at  a  later  period  did.     See  Acts  13  :  51  ;  18  :  6. 

6.  preaching  the  gospel,  and  healing]    The  twelve  formed  into  six 

delegations,  each  delegation  consisting  of  two  disciples,  made  extended  preach- 
ing tours  "everywhere,"  meaning  probably  everywhere  in  Galilee,  the  region 
to  which  the  narrative  of  Jesus'  ministry  by  Luke  here  relates.  Judas  was 
among  the  twelve  preachers.  His  words  may  have  been  earnest  and  his  mes- 
sage truthful,  yet  his  heart  was  not  right  towards  God.  It  is  a  sad  fact  that  a 
man  may  preach  Christ  with  great  earnestness,  and  yet  be  a  lost  sinner. 
Jesus  trained  his  disciples,  and  multiplied  his  labors,  spreading  the  news  of 
salvation  and  the  healing  of  the  sick  in  every  part  of  that  country. 

7.  Herod  the  tetrarch  heard]  This  was  Herod  Antipas,  who  heard 
of  the  work  of  the  six  companies  of  the  twelve,  and  also  of  the  increasing 
fame  of  Jesus.  Herod  was  perplexed  not  so  much  by  the  works,  as  by  the 
report  of  some  that  John,  whom  he  beheaded,  was  risen  from  the  dead. 


Common  Version. 

2  And  he  sent  them  to  preach  the  kingdom 
of  God,  and  to  heal  the  sick. 

3  And  he  said  unto  them,  Take  nothing  for 
yrtftr  journey,  neither  staves,  nor  scrip,  neither 
bread,  neither  money  ;  neither  have  two  coats 
apiece. 

4  And  whatsoever  house  ye  enter  into,  there 
abide,  and  tlience  depart. 

5  And  whosoever  w  ill  not  receive  you,  when 
ye  go  out  of  that  city,  shake  off  the  very  dust 
from  your  feet  for  a  testimony  against  them. 

6  And  they  departed,  and  went  through  the 
towns,  preaching  the  gospel,  and  healing  every 
where. 

7  ^  Now  Herod  the  tetrarch  heard  of  all  that 
was  done  by  him  :  and  he  was  perplexed,  be- 
cause that  it  was  said  of  some,  that  John  was 
risen  from  the  dead  ; 

8  And  of  some,  that  Elias  had  appeared ; 
and  of  others,  that  one  of  the  old  prophets  was 
risen  again. 


Revised  Version. 

2  demons,  and  to  cure  diseases.  And  he  sent 
them  forth  to  preach  the  kingdom  of  God, 

3  and  to  heal  tthe  sick.  And  he  said  unto 
them,  Take  nothing  for  j^our  journey,  nei- 
ther staff,  nor  wallet,  nor  bread,  nor  money  ; 

4  neither  have  two  coats.  And  into  whatso- 
ever house  ye  enter,  there  abide,  and  thence 

5  depart.  And  as  many  as  receive  j'ou  not, 
when  ye  depart  from  that  city,  shake  oflf  the 
dust  from  your  feet  for  a  testimony  against 

6  them.  And  they  departed,  and  went 
throughout  the  villages,  preaching  the 
gospel,  and  healing  everywhere. 

7  Now  Hei-od  the  tetrarch  heard  of  all  that 
was  done:  and  he  was  much  perplexed, 
because  that  it  was  said  by  some,  that  John 

8  was  risen  from  the  dead  ;  and  by  some,  that 
Elijah  had  appeared;  and  by  others,  that 
one  of  the  old  prophets  was  risen  again. 


1  Some  ancient  authorities  omit  the  sick. 


142 


A  COMMENTARY  ON   THE  GOSPEL  OF   LUKE. 


[Luke  9  :  9, 10. 


Among  the  "  some  "  who  said  this  was  Herod  himself,  as  Matthew  tells  us ; 
14  :  2 ;  perhaps  the  result  of  his  guilty  conscience  working  upon  his  disordered 
or  superstitious  mind.  Some  Jews  thought  that  Jesus  was  Elijah,  or  an  old 
prophet  risen  from  the  dead. 

9.  '  Herod  said  .  .  .  who  is  this  ?]  Tlie  perplexed  and  unsettled  state 
of  Herod's  mind  is  forcibly  brought  out  in  the  several  narratives ;  John  I 
beheaded,  but  who  is  this,  about  whom  I  hear  such  things?  Then  comparing 
the  reports  and  suffering  from  the  lashings  of  his  conscience  for  the  murder 
of  John  the  Baptist, he  exclaims,  "This  is  John  .  .  risen  from  the  dead;  .  . 
therefore  do  these  powers  work  in  him."  See  Matt.  14 :  2,  revised  reading. 
And  Herod  sought  to  see  Jesus,  as  he  had  often  desired  to  see  John  and  to 
hear  him.  He  wished  to  gratify  his  curiosity,  and  he  hoped  perhaps  to  quiet 
his  conscience  by  being  assured  that  John  had  risen,  thinking,  if  he  had 
risen,  his  wickedness  in  beheading  John  might  not  be  so  great.  Herod  saw 
Jesus  when  the  latter  was  arraigned  before  Pilate,  for  Pilate  sent  Jesus  to 
Herod  who  mockingly  arrayed  him  in  gorgeous  apparel  and  sent  him  back  to 
Pilate.     Luke  23 -.6-12. 

Suggestive  Applications. — 1.  The  first  Christian  missionaries  had 
strong  credentials.  2.  Their  outfit  was  simple  and  inexpensive.  3.  They 
were  to  preach  the  kingdom  of  God  first,  working  miracles  to  call  attention 
to,  and  to  attest  their  mission.  4.  The  first  mission  was  a  "home  mission." 
5.  The  disciples  were  not  to  waste  time  in  looking  for  "good  places."  6.  The 
faithful  messengers  preach  everywhere.  7.  The  news  of  the  gospel  stirs  up 
guilty  consciences.  8.  They  are  alarmed  at  the  power  of  Christ  and  his  mes- 
sengers. 9.  The  guilty  may  have  a  curiosity  to  see  Jesus,  but  no  desire  to 
obey  him.  10.  Quesnel  thoughtfully  observes :  "Men  will  never  be  able  to 
establish  the  kingdom  of  God  .  .  so  long  as  they  do  not  appear  fully  persuaded 
themselves  of  the  truths  which  they  preach.  How  can  they  appear  so,  if 
they  plainly  contradict  them  in  their  practice?  In  order  to  persuade  others 
to  be  unconcerned  for  superfluities  a  man  must  not  appear  himself  too  much 
concerned  about  necessaries." 


The  Five  Thousand  Fed.    9  :  10-17.    Compare  Matt.  14  :  13-21 ;  Mark 

6  :  30-44 ;  John  6  : 1-14. 

In  Gamlee,  a.d.  29. 

10.  the  apostles  .  .  .  returned]  Tiie  twelve  returned  in  twos  as  they 
went  out,  and  told  Jesus  what  they  had  done.  Neither  of  the  evangelists, 
however,  tell  us  what  their  report  was  or  what  they  did.  Perhaps  their  suc- 
cess was  small  compared  with  that  of  the  seventy.     If  it  had  been  great,  and 


Common  Version. 

9  And  Herod  said,  John  have  I  beheaded ; 
but  wlio  is  this,  of  whom  I  hear  such  things? 
And  he  desired  to  see  him. 

10  II  And  the  apostles,  when  they  were  re- 
turned, told  him  all  that  they  had  done.  And 
he  took  them,  and  went  aside  privately  into  a 
desert  place  belonging  to  the  city  called  Beth- 
eaida. 


Revised  Version. 

9  And  Ilerod  said,  John  I  beheaded  :  hut  who 
is  this,  about  whom  I  hear  such  tliiisgs? 
and  he  souglit  to  see  him. 
10  And  the  apostles,  when  they  were  re- 
turned, declared  unto  him  what  things  they 
had  done.     And  he  took  them,  and  with- 


Luke  9  :  11-13.] 


THE  FIVE  THOUSAND   FED. 


143 


had  excited  their  wonder,  it  would  have  been  natural  for  some  of  the  evan- 
gelists to  have  recorded  that  fact. 

city  called  Betlisaida]  The  Greek  MSS.  vary  in  their  reading  here, 
some  reading  "  into  a  desert  place  belonging  to  a  city  called  Bethsaida,"  as  the 
Common  Version  reads:  others  omitting  "into  a  desert  place  belonging,"  and 
reading  "withdrew  apart  to  a  city  called  Bethsaida"  as  the  Kevised  Version 
has  it.  Still  other  Greek  copies  omit  "  Bethsaida,"  which  would  leave  us 
free  to  infer  that  the  miracle  might  have  been  elsewhere,  as  perhaps  in  the 
region  of  Tiberias.     See  John  6  :  23. 

11.  followed  him]  Matthew  and  Mark  tell  us  the  people  followed 
him  on  foot,  easy  enough  to  do  if  Jesus  went  by  boat  across  the  lake  towards 
Tiberias,  but  not  so  easy,  if  he  sailed  across  to  the  north-east  beyond  Beth- 
saida Julias,  as  some  suppose.  For,  in  that  case  the  people  going  on  foot 
around  the  lake  would  be  compelled  to  ford  the  Jordan  in  spring  time  when 
it  was  much  higher  than  usual,  which  we  can  scarcely  believe  "  the  women 
and  children,"  Matt.  14  :  21,  would  be  able  to  do  safely,  even  if  it  is  assumed 
that  the  men  might  ford  or  swim  the  swollen  Jordan.  This  is  a  serious 
objection  to  locating  the  miracle  on  the  north-east  side  of  the  lake.  Wher- 
ever it  was,  Jesus  refreshed  by  the  brief  rest  in  the  boat  welcomed  the  people, 
preached  to  them,  and  healed  all  that  had  need  of  healing.  He  instructed 
their  souls  and  cured  their  bodies. 

12.  into  the  towns  [villages]  and  country  round  about]    This 

suggestion  of  the  twelve  made  towards  evening  does  not  imply  that  they  ex- 
pected the  crowds  to  return  to  their  homes,  but  to  find  lodging  and  food  in 
some  of  the  hamlets  or  villages  not  very  far  away.  It  implies  that  there  were 
villages  and  places  not  far  away  sufficient  to  provide  for  a  crowd  of  5000 
with  their  women  and  children.  There  were,  we  know  from  Josephus,  vil- 
lages abundant  for  this  purpose  in  the  region  of  Tiberias.  Whether  there 
were  places  sufficient  to  lodge  them  near  Julias  on  the  north-east  side  of  the 
lake  is  not  known. 

13.  Give  ye  them  to  eat]  The  disciples  knew  of  five  loaves  and  two 
fishes,  in  the  hands  of  a  boy,  who  appears  to  have  been  a  helper  of  the 
apostles  ;  and  these  loaves  were  a  scant  supply  provided  for  the  Master  and 
the  twelve.  They  were  barley  loaves,  John  6  : 9,  food  of  the  common  people. 
The  disciples  could  not  see  what  the  Master  meant.  He  surely  did  not  want 
them  to  use  up  their  little  money  in  buying  food  for  such  an  immense  crowd. 


Common  Version. 

11  And  the  people,  when  they  knew  it,  fol- 
lowed him:  and  he  received  them,  and  spake 
unto  them  of  the  kingdom  of  God,  and  healed 
them  that  had  need  oif  healing. 

12  And  when  the  day  began  to  wear  away, 
then  came  the  twelve,  and  said  unto  him, 
Send  the  multitude  away,  that  they  may  go 
into  the  towns  and  country  round  about,  and 
lodge,  and  get  victuals:  for  we  are  here  in  a 
desert  place. 

13  But  he  said  unto  them,  Give  ye  them  to 
eat.  And  they  said.  We  have  no  more  but  five 
loaves  and  two  fishes;  except  we  should  go  and 
buy  meat  for  all  this  people. 


Revised  Version. 

11  dreAV  apart  to  a  city  called  Bethsaida.  But 
the  multitudes  perceiving  it  followed  him  : 
and  he  welcomed  them,  and  spake  to  them 
of  the  kingdom  of  God,  and  them  that  had 

12  need  of  healing  he  healed.  And  the  day 
began  to  wear  away  ;  and  the  twelve  came, 
and  said  unto  him.  Send  the  multitude 
away,  that  they  may  go  into  the  villages 
and  country  round  about,  and  lodge,  and 
get  provisions:  for  we  are  here  in  a  desert 

13  place.  But  he  said  unto  them.  Give  ye 
them  to  eat.  And  they  said,  We  have  no 
more  than  five  loaves  and  two  fishes;  ex- 
cept we  should  go  and  buy  food  for  all  this 


144 


A   COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [Luke  9  :  14-17 


vSo  they  waited  in  amazement  for  his  explanation.  He  gave  none,  but  instead 
a  command. 

14.  Make  them  sit  down]  or,  literally,  "  Make  them  recline "  on  the 
green  grass,  Mark  6  :  39,  from  which  it  is  clear  that  it  was  spring,  and  that 
the  summer  sun  had  not  yet  parched  up  the  grass,  as  it  does  in  mid-summer 
in  that  country.  The  Lord  loves  order,  not  confusion.  He  requires  the  crowd 
to  be  seated,  or  more  accurately,  "to  recline"  on  the  green  grass  in  ranks  or 
companies  by  fifties,  that  is,  fifty  in  parties  or  companies ;  not  "  in  ranks"  ex- 
actly, as  the  Common  Version  has  it,  but  in  groups.  The  Jewish  custom 
would  require  that  the  men  eat  by  themselves,  and  the  "  women  and  children  " 
present,  Matt.  14 :  21,  would  be  apart  by  themselves.  From  Mark's  descrip- 
tion we  infer  that  the  ground  was  sloping,  so  that  the  groups  or  parties  would 
appear  to  rise  one  above  another,  like  plats  in  a  garden  upon  the  sloping 
side  of  a  hill.  Thus  they  could  all  see  what  Jesus  had  in  his  hands,  and 
what  he  did. 

16.  blessed  .  .  brake  .  .  g«ave]  There  is  a  marvelous  simplicity  and 
impressiveness  in  this  brief  description.  How  graphic !  The  five  loaves  and 
the  two  fishes,  in  his  hands,  the  look  to  heaven,  the  blessing,  then  the  break- 
ing and  the  giving  to  the  disciples  to  hand  to  the  multitude. 

n.    broken  pieces  [fragments]  .  .  twelve  baskets]     The  great 

crowd  all  ate,  all  were  filled,  and  there  remained  over  twelve  baskets  full  of 
the  fragments,  not  of  pieces  that  were  partly  eaten,  but  of  these  that  were  not 
needed  ;  so  each  disciple  had  a  basket  full  to  satisfy  his  hunger  at  another 
time.  The  baskets  were  the  small  provision  baskets  kocPlvol  in  which  a  Jew 
commonly  carried  his  food  to  avoid  pollution  when  going  abroad,  or  among 
non- Jewish  or  semi- Jewish  peoples.  In  the  miracle  of  the  4000  soon  after, 
the  basket  was  the  larger  rope-basket.  The  Latin  poet  Juvenal  mentions 
the  smaller  wicker-basket  here  named.  Sal.  3  :  14 ;  6  ;  542.  In  the  larger 
basket  Paul  was  let  down  from  the  wall  at  Damascus,  and  escaped  from  the 
fury  of  his  enemies.  Acts  9  :  25.  The  old  question  of  how  to  feed  the  hungry 
crowds  presses  upon  Christ's  disciples  now  as  it  did  nearly  2000  years  ago. 
He  solved  it  then  :  his  teaching  and  spirit  must  solve  it  now.  But  he  meant 
to  teach  a  profounder  truth;  "I  am  that  bread  of  life."  Eead  the  sixth 
chapter  of  John  as  one  of  the  best  commentaries  on  the  spiritual  truth  taught 
by  this  miracle. 
Suggestive  Applications. — 1.  Christ  can  supply  food  for  the  body  and 


Common  Version. 

14  For  they  were  about  five  thousand  men. 
And  he  said  to  his  disciples,  Make  them  sit 
down  by  fifties  in  a  company. 

15  And  they  did  so,  and  made  them  all  sit 
down. 

16  Then  he  took  the  five  loaves  and  the  two 
fishes,  and  looking  up  to  heaven,  he  blessed 
them,  and  brake,  and  gave  to  the  disciples  to 
set  before  the  multitude. 

17  And  they  did  eat,  !\nd  were  all  filled  :  and 
there  was  taken  up  of  fragments  that  remained 
to  them  twelve  baskets. 


Revised  Version. 

14  people.  For  they  were  about  five  thousand 
men.  And  he  said  unto  his  disciples,  Make 
them  1  sit  down  in  companies,  about  fifty 

15  each.     And  they  did  so,  and  made  them  all 

16  1  sit  down.  And  he  took  the  five  loaves  and 
the  two  fishes,  and  looking  up  to  heaven, 
he  blessed  them,  and  brake;  and  gave  to 
the  disciples  to  set  before  the  multitude. 

17  And  they  did  eat,  and  were  all  filled  :  and 
there  wa.s  taken  up  that  which  remained 
over  to  them  of  broken  pieces,  twelve 
baskets. 


1  Gr.  recline. 


Luke  9 :  18-20.]  THE  CROSS  FORETOLD.  145 

for  the  soul.  2.  Jesus  teaches  his  disciples  that  he  has  power  to  create 
food.  3.  He  impresses  upon  them,  and  upon  the  people  that  he  loves  order. 
4.  He  sets  us  an  example  of  reverence  in  asking  a  blessing  on  food.  5.  He 
can  feed  a  multitude  in  a  desert:  he  can  feed  hungry  souls  in  heathen  lands. 
6.  He  also  gives  abundance  and  to  spare.  7.  Yet  he  directs  the  fragments  to 
be  gathered,  that  there  be  no  wastefulness. 

The    Cross    Foretold.      9:18-27.      Compare    Matt.    16:13-28;    Mark 

8 :  27-31. 

Galilee,  a.d.  29. 

18.  as  he  was  alone  praying]  Luke  often  notes  this  habit  of  our  Lord, 
of  praying  alone  or  apart,  and  this  instance  is  recorded  by  Luke  only.  Jesus 
was  on  his  way  northward  towards  the  region  of  Csesarea  Philippi  and  the 
Mount  of  Transfiguration. 

Whom  say  the  people  that  I  am  ?  ]  Or,  to  correct  this  ungrammatical 
expression,  read  "  Who  do  the  multitudes  say  that  I  am?"  as  in  the  revised 
reading.  This  question  seems  to  have  been  asked,  that  Jesus  might  correct 
the  views  of  the  disciples.  He  surely  knew  what  the  people  said,  and  did 
not  ask  the  question  to  gain  information  of  the  disciples,  but  to  fix  right  views 
of  himself  in  their  minds.  They  answered  that  some,  as  Herod,  said  he  was 
John  the  Baptist,  others  that  he  was  Elijah  or  one  of  the  old  prophets.  The 
latter  was  the  popular  Jewish  idea  about  Jesus. 

20.  The  Christ  of  God]  Following  their  first  answer,  comes  a  second 
personal  and  pointed  question,  Who  say  ye  that  I  am  ?  Peter,  speaking  for 
all,  promptly  declared  Jesus  to  be  the  Messiah,  for  that  is  the  meaning  of 
"The  Christ  of  God."  It  was  a  turning  point  in  the  history  of  the  apostolic 
band.  He  was  no  longer  "Master"  merely,  no  longer  a  wonderful  Jewish 
rabbi,  and  a  wonder-worker,  no  longer  a  great  prophet  only ;  he  was  now  and 
henceforth  to  be  in  their  thoughts  the  Messiah  of  God's  people,  their  temporal 
King  (for  this  was  yet  foremost  in  their  thought)  and  spiritual  Deliverer  and 
King.  They  still  clung  to  the  Jewish  idea  of  the  temporal  reign  of  the  Mes- 
siah, as  we  see  from  Mark  8  :  31-33.  But  they  were  to  be  silent  now  about 
his  Messianic  nature.  The  time  had  not  come  to  proclaim  it.  He  must  yet 
be  rejected  by  the  priests,  the  representatives  of  his  chosen  people,  and  be 
crucified,  and  the  third  day  after  the  killing  must  be  raised  again.  He  does 
not  say,  but  implies  that  then  they  might  proclaim  his  Messianic  person  and 
mission. 


Common  Version. 

18  ^  And  it  came  to  pass,  as  he  was  alone 
praying,  his  disciples  were  with  him ;  and  he 
asked  them,  saying,  Whom  say  the  people  that 
I  am  ? 

19  They  answering  said,  John  the  Baptist; 
but  some  say,  Elias  ;  and  others  say,  that  one 
of  the  old  prophets  is  risen  again. 

20  He  said  unto  them,  But  whom  say  ye 
that  I  am?  Peter  answering  said,  The  Christ 
of  God. 

10 


Revised  Version. 

18  And  it  came  to  pass,  as  he  was  praying 
apart,  the  disciples  were  with  him:  and  he 
asked  them,  saying.  Who  do  the  multitudes 

19  say  that  I  am?  And  they  answering  said, 
John  the  Baptist;  but  others  say,  Elijah; 
and  others,  that  one  of  the  old  prophets  is 

20  risen  again.  And  he  said  unto  them.  But 
who  say  ye  that  I  am  ?    Aud  Peter  answer- 


146 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Luke  9  :  21-27. 


23.  take  up  his  cross]  If  you  would  continue  to  be  followers  of  the 
Messiah  that  ye  call  me,  you  will  need  further  denial  of  self.  There  are  no, 
high  positions,  no  places  of  ease  and  honor,  no  wealth  or  power  to  gratify  the . 
flesh  as  you  might  expect  in  the  company  of  an  earthly  king.  But  there  are 
daily  crosses,  a  life  of  hardship,  obscurity,  persecution,  and  dishonor  in  the  ' 
world,  to  follow  me.  See  Rom.  8  :  36  ;  1  Cor.  15  :  31.  If  the  apostles  shared 
in  the  delusions  of  the  scribes  in  respect  to  the  glorious  temporal  reign  of  the 
Messiah,  this  language  of  Jesus  must  have  dazed,  and  well-nigh  bewildered 
them. 

24.  save  his  life  .  .  lose  his  life]  This  remarkable  paradox  is  well 
suited  to  fasten  the  truth  upon  all  disciples.  Trying  to  save  the  present  life, 
the  body,  we  risk  and  often  lose  the  true  life,  the  soul.  We  gain  the  pleasures 
of  time  and  lose  the  bliss  of  eternity.  The  natural  life  is  doomed  to  death  ; 
we  strive  to  save  it,  we  lose  it,  and  do  not  gain  spiritual  life  in  Christ.  But 
losing  this  life  in  Christ  we  save  it,  by  having  it  transformed  into  a  new  life 
in  him  who  is  the  Life  of  his  people.  If  a  man  gain  the  world,  yet  forfeit 
his  own  self,  his  true  self,  becoming  a  castaway  in  God's  great  kingdom,  what 
a  sorrowful  bargain  he  has  made !  The  loss  is  eternal.  This  is  the  verse  that 
is  said  to  have  been  the  spring  of  the  life-long  devotion  and  remarkable  con- 
secration of  the  great  Catholic  missionary,  Francis  Xavier. 

26.  ashamed  of  me]  The  cross,  the  trials,  the  persecutions,  the  loss  of 
life  itself,  are  awful  tests  of  Christian  faith  and  fidelity.  No  wonder  some 
would  stop,  and  stagger  in  the  face  of  such  a  fiery  pathway  to  heaven.  But 
to  turn  aside,  to  waver  is  to  be  "  ashamed  "  of  Christ,  and  of  such  he  will  be 
ashamed  in  the  day  of  his  glorious  appearance.  What  an  agonizing  prayer 
such  a  test  wrings  from  every  sincere  follower  of  Jesus ! 

21.  not  taste  of  death]  "Death"  evidently  means  a  natural  death. 
What  was  it  then  to  "  see  the  kingdom  of  God  "  ?  This  has  been  variously 
answered:  1.  To  see  the  Christian  church  set  up  in  the  world.  2.  To  see 
Christ  himself  transfigured ;  so  Chrysostom,  Jerome,  Hilary,  Theophylact, 


Common  Version. 

21  And  he  straitly  charged  them,  and  com- 
manded tMrn  to  tell  no  man  that  thing; 

22  Saying,  The  Son  of  man  must  suffer 
many  things,  and  be  rejected  of  the  elders  and 
chief  priests  and  scribes,  and  be  slain,  and  be 
raised  the  third  day. 

23  ^  And  he  said  to  them  all,  If  any  man  will 
come  after  me,  let  him  deny  himself,  and  take 
up  his  cross  daily,  and  follow  me. 

24  For  whosoever  will  save  his  life  shall  lose 
it:  but  whosoever  will  lose  his  life  for  my 
sake,  the  same  shall  save  it. 

25  For  what  is  a  man  advantaged,  if  he  gain 
the  whole  world,  and  lose  himself,  or  be  cast 
away  ? 

26  For  whosoever  shall  be  ashamed  of  me 
and  of  my  words,  of  him  shall  the  Son  of  man 
be  ashamed,  when  he  shall  come  in  his  own 
glory,  and  in  his  Father's,  and  of  the  holy 
angels. 

27  But  I  tell  you  of  a  truth,  there  be  some 
standing  here,  which  shall  not  taste  of  death, 
till  they  see  the  kingdom  of  God. 


Revised  Version. 

21  ing  said,  The  Christ  of  God.  But  he 
charged  them,  and  commanded  them  to  tell 

22  this  to  no  man ;  saying,  The  Son  of  man 
must  suffer  many  things,  and  be  rejected  of 
the  elders  and  chief  priests  and  scribes,  and 
be  killed,  and  the  third  day  be  raised  up. 

23  And  he  said  unto  all,  If  any  man  would 
come  after  me,  let  him  deny  himself,  and 

24  take  up  his  cross  daily,  and  follow  me.  For 
whosoever  would  save  his  life  shall  lose  it ; 
but   whosoever  shall   lose   his  life  for  my 

25  sake,  the  same  shall  save  it.  For  what  is  a 
man  profited,  if  he  gain  the  whole  world, 

26  and  lose  or  forfeit  his  own  self?  For  who- 
soever shall  be  ashamed  of  me  and  of  my 
words,  of  him  shall  the  Son  of  man  be 
ashamed,  when  he  comethin  his  own  glory, 
and  the  glory  of  the  Father,  and  of  the  holy 

27  angels.  But  I  tell  you  of  a  truth,  There  are 
some  of  them  that  stand  here,  who  shall  in 
no  wise  taste  of  death,  till  they  see  the 
kingdom  of  Grod. 


Luke  9  :  28-31.] 


THE  TRANSFIGURATION. 


147 


and  other  early  Christians  held.  3.  To  see  the  destruction  of  Jerusalem, 
which  marked  the  first  stage  of  the  new  kingdom.  4.  To  see  the  second 
coming  of  Christ.  5.  To  see  his  resurrection.  6.  To  be  converted  before 
death.  7.  That  it  has  a  continual  fulfillment  in  the  transfiguration,  the  resur- 
rection, the  ascension,  the  second  coming,  and  the  end  of  the  world.  The 
first  seems  the  simplest  and  most  natural  interpretation. 

Suggestive  Applications. — 1.  The  world  has  many  opinions  about 
Christ:  most  of  them  are  wrong.  2.  The  true  disciple  is  given  spiritual 
discernment  to  know  and  confess  Jesus  as  the  Christ.  3.  Sufferings  and  the 
cross  were  Jesus'  portion  for  our  sake.  4.  The  soul  is  of  unspeakable  value. 
5.  Some  persons  try  to  gain  the  world  and  lose  their  own  souls.  6.  "  Those 
who  have  not  gained  Christ  have  lost  all." — Bernard.  7.  Better  be  Lazarus 
with  Abraham,  than  the  rich  man  in  torment.  8.  The  kingdom  of  God  will 
become  glorious ;  his  saints  shall  see  it. 


The    Transfiguration. 


28-36.      Compare    Matt.    17  :  1-13 : 
9 : 2-13. 


Mark 


Region  of  C^sarea  Philippi,  a.d.  29. 


28.  about  eight  days]  The  article  "  an  "  of  the  Common  Version  has 
no  representative  word  in  the  Greek,  and  should  be  omitted.  The  "eight 
days"  here  include  the  day  from  which  the  reckoning  is  made,  and  the  day 
after  the  interval,  while  the  "six  days"  of  Matthew  and  Mark  exclude  them. 
Peter,  James,  and  John  were  special  witnesses,  the  elect  or  select  three,  at  the 
raising  of  Jairus'  daughter,  and  at  the  agony  in  Gethsemane. 

into  a  [the]  mountain]  Tradition  early  pointed  out  Tabor  as  the  scene 
of  the  transfiguration.  Jerome  accepted  it,  and  the  Empress  Helena  erected 
a  church  there  to  commemorate  the  event.  Old  as  this  tradition  is,  it  has 
been  quite  uniformly  rejected  of  late  because  recent  explorations  and  his- 
torical investigation  make  it  very  improbable.  Jesus  was  in  the  region  of 
Csesarea  Philippi,  just  before  and  soon  after  the  event.  Some  spur  of  Hermon 
is  therefore  more  likely  to  have  been  the  place  of  this  glorious  scene.  Jesus 
again  went  into  the  mountain  for  prayer.  Thus  he  prayed  at  his  baptism, 
and  at  the  appointment  of  the  twelve.  As  he  prayed,  heaven  seemed  to  draw 
near,  and  he  was  wrapped  in  a  garment  of  light,  his  face  was  changed  into 
glorious  radiance,  his  whole  form  was  transfigured  from  the  human  to  the 


Common  Version. 

28  ^  And  it  came  to  pass  about  an  eight 
days  after  these  sayings,  he  took  Peter  and 
John  and  James,  and  went  up  into  a  mountain 
to  pray. 

29  And  as  he  prayed,  the  fashion  of  his 
countenance  was  altered,  and  his  raiment  was 
white  and  glistering. 

30  And,  behold,  there  talked  with  him  two 
men,  which  were  Moses  and  Elias : 

31  Who  appeared  in  glory,  and  spake  of  his 
decease  which  he  should  accomplish  at  Jeru- 
sMem, 


Revised  Version. 

28  And  it  came  to  pass  about  eight  days  after 
these  sayings,  he  took  with  him  Peter  and 
John  and   James,    and   went  up  into  the 

29  mountain  to  pray.  And  as  he  was  praying, 
the  fashion  of  his  countenance  was  altered, 
and  his  raiment  became  white  and  dazzling. 

30  And  behold,  there   talked    with   him    two 

31  men,  who  were  Moses  and  Elijah  ;  who  ap- 
peared in  glory,  and  spake  of  his  i  decease 
which  he  was  about  to  accomplish  at  Jeru- 


Or,  departure 


148 


A   COMMENTARY   ON  THE  GOSPEL  OF  LUKE.         [Luke  9  :  32,  33. 


angelic  and  divine,  full  of  splendor,  not  as  if  light  shone  upon  him,  but  as  if 
he  were  all  resplendent  and  glorious  with  light  from  within.  The  glory  was 
'*  dazzling  "  like  the  glory  of  the  noon-day  sun.  Two  forms  like  men  appeared, 
known  in  some  way  to  the  disciples  as  Moses  and  Elijah.  They  talked  ; 
tlieir  thoughts  and  conversation  were  of  heaven,  but  they  spoke  in  the  language 
of  earth.  Their  theme  was  redemption.  Their  discourse  was  of  the  work 
Christ  was  to  complete  at  Jerusalem. 

32.  saw  his  glory]  The  rendering  here  may  be  "  when  they  were  awake 
or  fully  awake,"  as  in  the  text  of  the  common  and  revised  readings,  or  it  may 
be  rendered  "  were  heavy  with  sleep,  but  having  remained  awake  [or  watch- 
ing] they  saw  his  glory,"  adopting  the  reading  in  the  margin  of  the  Kevised 
Version.  This  would  mean  that  although  they  were  very  sleepy,  they  had 
remained  watching  through  the  scene,  seeing  this  liis  glory.  The  other  would 
imply  that  they  were  so  heavy  or  overcome  that  they  fell  into  a  partial  sleep 
in  spite  of  themselves,  but  were  roused  up  by  the  sight  of  his  glory.  The 
Greek  word  Siayprp/oprjaavTeg  for  "  fully  awake  "  is  not  used  elsewhere  in  the 
New  Testament,  but  the  same  verb  without  the  prefix  occurs  23  times,  and  21 
times  (22  in  the  revised  reading)  is  rendered  "watch  "  or  "watching,"  and 
not  "  to  wake  up."  The  prevalent  meaning  of  it  is  clearly  not  "  to  wake  up," 
but  "  to  keep  awake,"  "  to  watch."  See  Matt.  24  :  42,  43 ;  25  :  13 ;  26  :  38,  40, 
41 ;  Mark  13  :  34,  35,  37  ;  14  :  34,  37  ;  I.uke  12  :  37,  39  ;  Acts  20  :  31.  In  one 
instance  only  it  is  rendered  "  wake,"  1  Thess.  5  :  10,  in  the  Common  Version, 
but  even  there  the  Revised  Version  renders  it  "  watch  "  in  the  margin.  "  To 
watch  through  "  is  the  meaning  of  the  compound  word  in  ordinary  Greek,  so 
that  the  rendering  "when  they  were  awake"  or  "fully  awake"  is  more  an 
interpretation  or  gloss  upon,  than  a  rendering  of  the  Greek.  The  sacred 
writer  declares  that  though  "  heavy  with  sleep,"  they  watched  through  the 
scene,  and  saw  his  glory.  It  was  no  dream  of  minds  half  awake ;  it  was  an 
actual  event  seen  by  trustworthy  witnesses,  who  though  naturally  drowsy  from 
weariness,  watched  through  the  entire  glorious  transfiguration  and  appearance 
of  Jesus,  and  of  his  two  heavenly  visitors. 

33.  let  us  make  three  tahernacles]    As  the  two  men,  Moses  and 

Elijah,  were  parting  from  Jesus,  see  revised  reading,  or  were  taking  leave 
of  him,  Peter  in  an  ecstatic  state  said  to  Jesus,  "  Master,"  not  teacher,  but 
"  the  one  set  over  us,"  "  it  is  good  for  us  to  be  here,"  and  as  if  reminded  of 
the  joyous  feast  of  tabernacles  when  the  Jews  dwelt  in  booths,  he  adds,  let  us 
make  three  booths,  one  for  thee,  and  one  for  Moses,  and  one  for  Elijah,  not 


Common  Version. 

32  But  Peter  and  they  that  were  with  him 
were  heavy  with  sleep:  and  wheu  they  were 
awake,  they  saw  his  glory,  and  the  two  men 
that  stood  with  him. 

3:5  And  it  came  to  pass,  as  they  departed 
from  him,  Peter  said  unto  Jesus,  Master,  it 
is  ffuod  for  us  to  be  here:  and  let  us  make 
thiee  tabernacles;  one  for  thee,  and  one  for 
Moses,  and  one  for  Elias:  not  knowing  what 
be  said. 


Revised  Version. 

32  salem.  Now  Peter  and  they  that  were  vsith 
him  were  heavy  with  sleep:  but  '  wlieii 
they  were  fully  awake,  they  saw  his  glurv, 
and   the  two  men   that  stood    witli    him. 

33  And  it  came  to  pass,  as  they  were  parting 
from  him,  Peter  said  unto  Jpjsus,  Master,  it 
is  good  for  us  to  be  here:  and  Ic^tus  make 
three  2  tabernaclps:  one  for  thee,  and  one 
for  Moses,  and  one  for  Elijah:  not  knowing 


1  Or,  having  remained  awake 


2  Or,  booths 


Luke  9  :  34-38.]  HEALING  A  CHILD.  149 

knowing  what  he  said,  he  was  so  completely  carried  out  of  himself  with  joy 
and  ecstatic  feeling.  Persons  in  modern  times  have  become  so  completely 
absorbed  in  religious  thought  and  enjoyment  that  they  have  become  quite 
unconscious  of  what  they  did  or  said. 

35.  This  is  .  .  my  Son]  Notice  tlie  revised  reading,  "This  is  my  Son, 
my  chosen ;  hear  ye  him."  The  cloud  overshadowed  them  as  it  came  upon 
the  tabernacle  in  the  wilderness,  where  it  was  a  symbol  of  the  divine  presence. 
As  Moses  and  Elijah  entered  into  the  cloud  returning  to  heaven,  the  witnesses, 
the  disciples  feared.  Then  a  voice  came  for  the  second  tin)e  from  heaven 
acknowledging  Jesus  as  the  Son,  the  chosen  one  of  God,  and  called  on  his 
followers  to  hear  him.  After  hearing  the  voice,  the  prostrate  disciples  were 
gently  touched  by  Jesus,  and  they  saw  that  he  was  again  alone.  The  dis- 
ciples were  silent  about  this  wonderful  vision  in  those  days,  but  after  iiis 
ascension,  when  his  appearance  was  so  like  the  transfiguration,  they  reported 
it  to  all  the  disciples.  On  the  way  down  the  mountain,  Jesus  and  his  dis- 
ciples had  a  conversation  about  the  coming  of  Elijah,  which  Luke  omits. 

Suggestive  Applications. — 1.  Christ  was  often  in  prayer  apart  from  the 
multitude.  2.  His  divine  glory  was  veiled  while  in  human  form.  3.  The 
glory  was  there,  and  shone  forth  at  his  will.  4.  Moses  and  Elijah  appearing 
on  the  mount,  shows  us  the  safety  of  believers  after  death.  5.  Saints  in  the 
world  of  spirits  are  deeply  interested  in  the  work  of  Christ  and  of  saving 
men.  6.  Jesus  is  the  light  of  the  world.  7.  If  it  was  good  to  see  Jesus 
transfigured  on  earth,  what  must  it  be  to  see  the  ineffable  glories  of  heaven ! 

Healing  a  Child  :    Teaching  by  a  Child.    9  :  37-48.    Compare  Matt. 

17  :  14-21 ;  18  : 1-9 ;  Mark  9  :  14-47. 

Region  of  C^sarea  Philippi,  and  Galilee,  a.d.  29. 

37.  when  they  were  come  down]  Jesus  and  the  three  disciples  spent 
the  night  on  the  Mount  of  Transfiguration.  In  the  morning  they  came  down 
to  the  foot  of  the  mountain  where  were  the  nine  disciples  and  a  great  multi- 
tude. Mark,  whose  account  is  more  full,  adds  that  the  scribes  were  around 
the  nine  disciples  troubling  them  with  perplexing  question.s,  and  taunting 
them  about  their  failure  to  cure  the  demoniac  child. 

38.  mine  only  child]     A  man  in  the  crowd  cried  out  to  Jesus  as  he  ap- 


CoMMON  Version, 

34  While  he  thus  spake,  there  came  a  cloud, 
and  overshadowed  them :  and  they  feared  as 
they  entered  into  the  cloud. 

35  And  there  came  a  voice  out  of  the  cloud, 
saying,  This  is  my  beloved  Son  :  hear  him. 

36  And  when  the  voice  was  past,  .Jesus  was 
found  alone.  And  they  kept  it  close,  and  told 
no  man  in  those  days  any  of  those  things 
which  they  had  seen. 

37  ^  And  it  came  to  pass,  that  on  the  next 
day,  when  they  were  come  down  from  the  hill, 
much  people  met  him. 

38  And,  behold,  a  man  of  the  company  cried 
out.  saying,  Master,  I  beseech  thee,  look  upon 
my  son  ;  for  he  is  mine  only  child. 


Revised  Version. 
34r  what  he  said.     And   while   he  said  these 
things,    there    came    a    cbaid,    and    over- 
shadowed them :  and  they  feared  as  they 

35  entered  into  the  cloud.  And  a  voice  came  out 
of  the  cloud,  saying,  This  is  i  my  Son,  my 

36  chosen  :  hear  ye  him.  And  when  the  voice 
-came,  Jesus  was  found  alone.  And  they 
held  tlieir  peace,  and  told  no  man  in  those 
days  any  of  the  things  which  they  had  seen. 

37  And  it  came  to  pass,  on  the  next  day, 
when  they  were  come  down  from  the 
mountain,    a    great   multitude    met    him. 

38  And  behold,  a  man  from  the  multitude 
cried,  saying,  3  Master,  I  beseech  thee  to 
look   upon   my  son  ;  for   he   i^  mine  only 


*  Many  ancient  authorities  read  my  beloved  Son,     See  Matt,  xvii.  5  ;  Mark  ix,  7. 
2  Or,  was  past  s  Or,  Teacher 


150 


A  COMMENTARY  ON   THE  GOSPEL  OF   LUKE.        [Luke  9  :  39-42. 


peared.  The  people  were  amazed  either  by  the  character  of  Jesus'  appear- 
ance, as  in  the  case  of  Moses  whose  face  shone  when  he  came  from  the  mount 
with  God,  or  by  the  suddenness  of  his  coming.  The  man  appeals  to  Jesus  as 
"Teacher"  for  help,  and  explains  what  was  the  cause  of  dispute  between  the 
scribes  and  the  disciples.  Here  was  an  "only  son"  again,  like  that  of  the 
widow  of  Nain.  This  child  was  an  epileptic,  see  Matt.  17  :  15,  and  a  demoniac 
so  sorely  afflicted  that  his  life  was  often  in  peril.  His  distressed  father  de- 
scribes a  paroxysm  and  how  it  affects  the  child. 

40.  they  could  not]  There  is  no  other  record  of  any  case  of  sickness 
which  the  disciples  apart  from  the  Master  could  not  cure  by  the  power  he 
gave  them.  Here  is  a  case  of  signal  failure.  It  is  a  case  of  complex 
afflictions ;  demoniac  and  a  "  lunatic,"  or,  judging  from  the  symptoms  more 
accurately,  it  was  epilepsy.  The  cure  baffled  the  nine  disciples.  Perhaps 
the  severity  of  the  disease  filled  them  with  distrust. 

41.  faithless  and  perverse  generation]    These  words  of  reproof  seem 

to  be  mainly  intended  for  the  father  of  the  child  and  the  scribes.  But  they 
must  also  be  applied  to  the  multitude,  and  to  the  disciples,  though  perhaps 
not  with  the  same  force  as  to  the  scribes.  Then  Jesus  commands  the  father 
and  his  friends  to  bring  the  child.  As  the  child  was  coming,  "  the  demon 
dashed  him  down,"  and  tore  or  convulsed  him  grievously.  The  description 
answers  to  a  combined  attack  by  the  demon  and  by  a  fit  of  epilepsy.  Mark 
adds  the  piteous  plea  of  the  father,  "  If  thou  canst  do  anything  [after  tliy  dis- 
ciples have  failed],  have  compassion  on  us."  And  he  also  gives  the  remark- 
able response  of  Jesus.  The  "  if  "  is  not  mine,  but  thine  to  remove.  "  If  thou 
canst !  All  things  are  possible  to  him  that  believeth."  See  Mark  9  :  23, 
revised  reading.  As  the  child  had  no  power  to  exercise  faith,  the  father  must 
have  faith  for  him,  or  he  could  not  be  cured.  So  the  father  cries  out  "  I  be- 
lieve ;  help  thou  mine  unbelief."  Combining  the  several  accounts  the 
healing  may  be  thus  stated  :  when  Jesus  saw  that  the  people  came  running 
together,  he  rebuked  the  foul  spirit,  saying  unto  him,  Thou  dumb  and  deaf 
spirit,  I  charge  thee,  come  out  of  him,  and  enter  no  more  into  him.  And  the 
spirit  cried,  and  rent  him  sore,  and  came  out  of  him  :  and  he  was  as  one  dead  ; 
insomuch  that  many  said,  he  is  dead.  But  Jesus  took  him  by  the  hand,  and 
lifted  him  up  ;  and  he  arose ;  and  he  delivered  him  again  to  his  father.  And 
they  were  all  amazed  at  the  mighty  power  of  God. 


Common  Version. 

39  And,  lo,  a  spirit  talceth  him,  and  he  sud- 
denly crieth  out;  and  it  teareth  iiim  tliat  he 
foaineth  again,  and  bruising  him,  liardly  de- 
partetli  fnmi  him. 

40  And  T  besouglit  thy  disciples  to  cast  him 
out;  and  they  could  not. 

41  And  Jesus  answering  said,  0  faithless 
and  perverse  generation,  how  long  shall  I  be 
with  yon,  and  sufifer  you  ?  Bring  thy  son 
hither. 

42  And  as  he  was  yet  a  coming,  the  devil 
threw  him  down,  and  tare  Jiim.  And  Jesus 
rebuked  tlie  unclean  spirit,  and  healed  the 
child,  and  delivered  him  again  to  his  father. 


Revised  Version. 

39  child:  and  behold,  a  spirit  taketh  him.  and 
he  suddenly  crieth  out ;  and  it  i  teareth  him 
that  he  foameth,  and  it  hardly  departeth 

40  fiom  him,  bruising  him  sorely.  And  I  be- 
sought thy  disciples  to  cast  it  out ;  and  they 

41  could  not.  And  Jesus  answered  and  said, 
0  faithless  and  perverse  geneiation,  how 
long  shall  I  be  with  you,  and  bear  with 

42  you?  bring  hither  thy  son.  And  as  he  was 
yet  a  coming,  the  demon  2  dashed  him  down, 
and  3  tare  him  grievously.  But  Jesus  re- 
buked the  unclean  spirit,  and  healed  the 


1  Or,  convulseth  -  Or,  rent  him  3  Or,  convulsed 


LtJKE  9  :  43-48.] 


HEALING  A  CHILD. 


151 


43.    they  were  all  amazed  [astonished]    "They  were  all  astonished 

at  the  majesty  of  God."  Calmness,  dignity,  and  power  were  blended  in  this 
act  of  Jesus.  The  people  were  compelled  to  ascribe  all  these  to  the  majesty 
of  God,  in  Jesus.  Though  nine  disciples  had  failed,  the  Master  had  with  a 
word  prevailed. 

45.  they  understood  not  this  saying]  The  disciples  were  lacking 
in  faith,  and  this  lack  not  only  caused  them  to  fail  in  the  contest  with  the 
demoniac  spirit,  but  led  them  to  wonder  at  the  power  of  Jesus.  He  wished 
them  to  remember  why  they  had  failed  ;  so  he  said  literally,  "  Put  you  these 
words  into  your  ears."  And  he  added  another  reason  for  the  charge :  "  the 
Son  of  man  shall  be  delivered  up  into  the  hands  of  men,"  and  as  he  more 
fully  explained,  he  shall  be  crucified,  and  the  third  day  rise  again.  See 
Matt.  17:22,  23;  Mark  9:31,  32.  But  they  did  not  understand  what  he 
meant.  After  the  resurrection  and  ascension  they  saw  the  truth  very  clearly ; 
the  Holy  Spirit  guided  and  enlightened  their  minds,  and  wrought  a  great 
change  in  their  perception  of  Christ's  teaching. 

48.    whosoever  shall  receive  this  [little]  child]     The  disciples 

appear  to  have  gained  some  vague  idea,  from  the  half  understood  predictions 
of  Jesus,  that  he  would  soon  be  declared  the  Messiah,  and  would  assume  his 
royal  power  and  set  up  his  kingdom,  as  an  earthly  ruler  would  do.  This  was 
the  occasion  of  a  "  reasoning  "  or  dispute  among  the  disciples.  They  disputed 
which  one  of  them  would  become  the  greater  in  that  kingdom  ;  which  would 
have  the  higher  and  more  honorable  place  and  the  greater  authority.  If 
Peter  was  to  become  pope,  here  was  the  time  and  this  the  place  for  declaring 
it.  Instead  of  doing  so,  Jesus  signally  rebuked  Peter  with  the  rest  of  the 
ambitious  apostles.  Taking  a  little  child,  and  setting  him  by  his  side  he  gave 
them  a  very  impressive  object  lesson  on  humility  and  true  greatness.  He 
that  receiveth  one  such  little  child  in  my  name,  that  careth  for  the  least,  and 
becometh  the  least,  the  most  humble,  teachable  and  willing  to  serve,  is  the 


Common  Version. 

43  ^  And  they  were  all  amazed  at  the  mighty 
power  of  God.  But  while  they  wondered 
every  one  at  all  things  which  Jesus  did,  he  said 
unto  his  disciples, 

44  Let  these  sayings  sink  down  into  your 
ears:  for  the  Son  of  man  shall  be  delivered 
into  the  hands  of  men. 

45  But  they  understood  not  this  saying,  and 
it  was  hid  from  them,  that  they  perceived  it 
not :  and  they  feared  to  ask  him  of  that  say- 
ing. 

46  ^  Then  there  arose  a  reasoning  among 
them,  which  of  them  should  be  greatest. 

47  And  Jesus,  perceiving  the  thought  of 
their  heart,  took  a  child,  and  set  him  by  him, 

48  And  said  unto  them.  Whosoever  shall  re- 
ceive this  child  in  my  name  receiveth  me  ;  and 
whosoever  shall  receive  nie,  receiveth  him  that 
sent  me  :  for  he  that  is  least  among  you  all,  the 
same  shall  be  great. 


^  G  r.  greater. 


Revised  Version. 

43  boy,  and  gave  him  back  to  his  father.  And 
they  were  all  astonished  at  the  majesty  of 
God. 

But  while  all  were  marvelling  at  all  the 
things  which  he  did,  he  said  unto  his  dis- 

44  ciples.  Let  these  words  sink  into  your  ears: 
for  the  Son  of  man  shall  be  delivered  up 

45  into  the  hands  of  men.  But  they  under- 
stood not  this  saying,  and  it  was  concealed 
from  them,  that  they  should  not  perceive 
it:  and  they  were  afraid  to  ask  him  about 
this  saying. 

46  And  there  arose  a  reasoning  among  them, 

47  which  of  them  was  the  i  greatest.  But 
when  Jesus  saw  the  reasoning  of  their 
heart,  he  took  a  little  child,  and  set  him  by 

48  his  side,  and  said  unto  them,  Whosoever 
shall  receive  this  little  child  in  my  name 
receiveth  me:  and  whosoever  shall  receive 
me  receiveth  him  that  sent  me:  for  be 
that  is  2  least  among  you  all,  the  same  is 
great. 

2Gr.  lesser. 


152 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Luke  9 :  49,  50. 


one  who  will  be,  and  is,  great.     Observe  that  Luke  does  not  say  "  greatest," 
but  only  "great." 

Suggestive  Applications. — 1.  Tlie  glories  of  heaven  and  the  miseries 
of  hell  are  strangely  close  to  each  other  i"  this  world.  2.  Parents  in  trouble 
about  their  children  cannot  do  better  than  to  bring  them  to  Jesus.  3.  Our 
faith  is  often  too  small  to  bring  a  blessing  upon  others  or  ourselves.  4.  Christ 
rebukes,  but  heals.  5.  He  is  ready  to  bless  the  young.  6.  Good  men  may 
be  ignorant  of  the  spiritual  power  in  Christ.  7.  As  Christ  was  patient  with 
the  ignorant,  so  his  disciples  should  be.  8.  Worldly  ambition  is  a  serious 
hindrance  to  the  progress  of  Christ's  kingdom,  9.  Pride  and  self-conceit 
destroy  many  souls.  10.  The  meek  will  be  great  in  God's  kingdom.  11.  The 
child-like  in  spirit  are  those  whom  Christ  will  commend. 


The  Spirit  of  Christ.     9  :  49-62.    Compare  Mark  9  :  38-41 ;  also  Matt. 

8 :  19-22. 

Galilee,  a.d.  29. 

There  is  some  difficulty  in  settling  the  order  of  events  in  this  section. 
Robinson  and  some  other  harmonists  place  the  conversation  in  vs.  49-50 
immediately  after  the  rebuke  of  the  disciples  for  their  dispute  about  who 
should  be  greatest.  The  incident  in  vs.  51-56  followed  somewhat  later  while 
on  the  way  to  the  feast  of  tabernacles  noticed  in  John  7  :  2-10.  The  incidents 
in  vs.  57-62  are  placed  much  earlier,  just  before  Jesus  crossed  the  lake 
towards  Gadara,  where  he  healed  the  Gadarene  demoniac.  But  the  subject 
is  further  divscussed  under  17  :  11. 

49.    casting  out  devils  [demons]  in  thy  name]    There  were  persons 

among  the  Jews  who  attempted  to  exorcise  evil  spirits  by  various  methods, 
and  some,  like  this  person  and  the  sons  of  Sceva  in  Acts  19  :  13,  14,  did  it  by 
using  the  name  of  Jesus.  The  disciples  in  their  intolerant  zeal  forbade  this 
man  because  he  was  not  of  their  party.  So  Joshua  forbade  Eldad  and  Medad 
in  Num.  11  :  27-29.  Moses  and  Jesus  were  more  tolerant,  and  did  not  re- 
quire that  every  one  should  be  outwardly  of  the  same  little  band  with  them- 
selves, but  only  that  they  be  with  them  in  spirit  and  in  the  great  end  to  be 
accomplished.  He  that  is  not  against  you  is  for  you  (see  revised  reading), 
does  not  contradict,  but  is  the  complement  of  the  truth,  "  He  that  is  not  with 
me  is  against  me,"  Matt,  12:30,  Ryle  observes  that  this  applies  to  our' 
relations  to  other  religious  denominations.  Churchmen  should  beware  how 
they  condemn  dissenters,  and  dissenters  beware  how  they  denounce  and  revile 
churchmen.  All  parties  should  leave  oflf  contention  and  rejoice  in  any  good 
which  others  do.  Nor  should  they  be  jealous  of  the  missions  and  churches 
formed  by  those  of  other  denominations  or  by  Union  Evangelical  efforts,  nor 


Common  Version. 

49  %  And  John  answered  and  said,  Master, 
•we  saw  one  casting  out  devils  in  thy  name; 
and  we  forbade  him,  because  he  foHoweth  not 
with  us. 

50  And  Jesns  said  nnto  him,  Forbid  him  not: 
for  he  that  is  not  against  iis  is  for  us. 


Revised  Veksion. 

49  And  John  answered  and  said,  Master,  we 
saw  one  casting  out  demons  in  thy  name; 
and  we  forbade  him,  because  he  followeth 

50  not  with  us.  But  Jesus  said  unto  him,  For- 
bid Jiiin  not :  for  he  tliat  is  not  against  you 
is  for  you. 


Luke  9  :  51-55.]  THE  SPIRIT  OF  CHRIST.  153 

weaken  them  by  planting  Sabbath-schools  and  churches  of  their  particular 
sect  where  those  already  formed  are  sufficient  to  teach  the  essential  and  sav- 
ing truths  of  Christ.  It  is  a  wicked  waste  of  the  funds  given  into  the  Lord's 
treasury,  thus  needlessly  to  multiply  missions,  mission -schools,  and  ciiurches 
either  in  heathen  or  in  Christian  lands,  where  the  chief  reason  obviously  is  to 
spread  some  particular  denominational  tenet,  rather  than  to  strengthen 
gospel  work,  and  primarily  to  advance  the  salvation  of  souls. 

51.  set  his  face  to  go  to  JeruSillem]  As  the  time  of  his  ascension 
drew  near,  for  this  is  the  reading  of  the  old  Syriac  and  Arabic  versions,  he 
was  determined  to  go  up  to  Jerusalem.  This  was  probably  the  journey  made 
to  that  city  to  attend  the  feast  of  tabernacles.  John  7  :  10-14.  It  was  not  a 
public  but  a  secret  journey  made  through  Samaria.  Hence  he  sent  messengers 
in  advance  to  find  entertainment. 

53.  they  did  not  receive  him]  The  Samaritans,  finding  that  it  was  a 
Jewish  party  going  to  one  of  the  Jewish  feasts,  refused  to  entertain  Jesus  and 
his  company.  The  Jews  had  no  dealings  with  the  Samaritans;  and  the 
Samaritans  naturally  retaliated  in  the  same  .spirit,  upon  all  who  accepted  the 
Jewish  place  of  worship,  to  the  neglect  of  the  Samaritan  temple  on  Mt. 
Gerizim.  The  woman  of  Samaria  showed  the  same  spirit  at  the  well.  See 
John  4 :  20-26. 

54.  James  and  John  saw  this]  These  two  disciples,  who  afterwards 
showed  great  moderation  and  love,  here  exhibited  the  fiery  zeal  of  modern 
sectarianism,  and  like  the  papist  and  the  followers  of  the  false  prophet  would 
burn  and  slay  Avith  the  sword  all  that  did  not  agree  with  them  and  heartily 
support  their  way  of  worship.  This  may  be  Avhy  they  were  called  "Sons  of 
thunder,"  their  destructive  spirit  resembling  the  sudden  fury  of  the  lightning. 
What  a  wonderful  transformation  the  grace  of  God  worked  in  their  hearts  to 
make  them  among  the  mildest  and  sweete.st-tempered  of  men  !  Notice  that  the 
words  "  even  as  Elias  did  "  are  omitted  in  the  revised  reading,  though  they 
seem  quite  appropriate  here,  and  are  found  in  some  of  the  oldest  manuscripts 
and  versions.  The  allusion  is  to  the  attempts  of  Ahaziah  to  capture  Elijah. 
2  Kings  1 :  9-15. 

55.  he  .  .  rebuked  them]  Jesus  taught  them  a  spirit  of  tolerance. 
The  last  clause  of  the  verse,  and  the  first  clause  of  v.  56  are  omitted  in  the 


Common  Version. 


51  ^  And  it  came  to  pass,  when  the  time  was 
come  that  he  should  be  received  up,  he  stead- 
fastly set  his  face  to  go  to  Jerusalem, 

52  And  sent  messengers  before  his  face :  and 
they  went,  and  entered  into  a  village  of  the 
Samaritans,  to  make  ready  for  him. 

53  And  they  did  not  receive  him,  because 
his  face  was  as  though  he  would  go  to  Jeru- 
salem. 

54  And  when  his  disciples  James  and  John 
saw  this,  they  said.  Lord,  wilt  thou  that  we 
command  fire  to  come  down  from  heaven,  and 
consume  them,  even  as  Elias  did? 

55  But  he  turned,  and  rebuked  them,  and 
said,  Ye  know  not  what  manner  of  spirit  ye 
are  of. 

1  Gr.  irere  heing  fulfilled.        sjiany  ancient  authorities  add  even  as  Elijah  did. 


Revised  Version. 


51  And  it  came  to  pass,  when  the  days  '  were 
well-nigh  come  that  he  should  be  received 
up,  he  stedfastly  set  his  face  to  go  to  Jeru- 

52  salem,  and  sent  messengers  before  his  face: 
and  they  went,  and  entered  into  a  village 
of  the  Samaritan.s,  to  make  ready  for  him. 

53  And  they  did  not  receive  him,  because  his 
face  was  as  though  he  were  going  to  Jeru- 

54  salem.  And  when  his  disciples  James  and 
John  saw  this,  they  said.  Lord,  wilt  thou 
that  we  bid  fire  to  ci>nie  down  from  heaven, 

55  and  consume  them  ?  2    But  he  turned,  and 


254  ■*■  COMMENTARY  ON  THE   GOSPEL  OF  LUKE.        [Lukk  9 :  56-CO. 

>  revised  reading.  They  are  not  found  in  the  Sinaitic,  Alexandrian  or  Vatican 
manuscripts  of  this  Gospel ;  and  the  reading  in  the  manuscripts  which  do  con- 
tain these  clauses  varies.  See  margin  of  Revised  Version.  The  disciples  of 
Jesus  were  to  learn  that  his  spirit  was  not  that  of  Elijah ;  not  that  which 
would  burn  and  destroy,  to  make  converts  by  fire  and  fagot  and  sword,  but  by 
forbearance  and  the  spirit  of  forgiveness  and  of  love.  So  they  went  to 
another,  and  as  the  Greek  word  implies,  a  village  of  a  different  character. 
Some  suppose  from  the  peculiar  Greek  word  used  that  they  went  now  to  a 
Jewish  and  not  a  Samaritan  village. 

57.  I  will  follow  tliee]  Matthew  says  this  man  was  a  scribe,  and  records 
his  offer  before  the  healing  of  the  demoniacs  of  Gadara.  Matt.  8  :  19,  There 
is  a  certain  kind  of  zeal  in  the  proposal,  but  it  does  not  sound  like  one  who 
had  carefully  counted  the  cost.  Perhaps  the  scribe  looked  for  a  life  of  ease 
and  comfort  in  following  a  teacher  of  such  power  and  popularity. 

58.  Foxes  have  holes]  Notice  also  that  this  one  volunteers  to  be  a  dis- 
ciple ;  he  was  not  called ;  hence  the  answer.  (Foxes  are  numerous  in  Syria, 
and  are  not  hunted  as  much  as  with  us ;  so  they  are  less  shy  of  men  than 
they  are  in  the  settled  portions  of  Europe  and  America.  Their  holes  are  in 
secluded  spots  and  seldom  seen.  But  they  have  a  place  of  their  own  in  which 
to  lodge,  as  Jesus  had  not.  Many  of  the  birds  of  Palestine  are  birds  of  pas- 
sage, and  have  no  nests,  but  there  are  some  birds  that  have  nests  near  human 
habitations,  as  the  sparrow.  The  Greek  word  for  "nests,"  however,  means 
rather  "lodging-places."  Jesus  had  not  even  such  a  place  that  he  called  his 
own.  So  he  would  have  the  scribe  consider  the  self-denial,  and  count  the 
cost  of  being  a  disciple.  If  it  then  seemed  too  hard,  the  proposal  had  better 
be  withdrawn,  or  not  accepted. 

60.  Let  the  dead  bury  their  dead]  The  previous  man  volunteered; 
this  person  was  called  by  the  Master  to  be  a  disciple,  but  he  excused  himself. 
How  much  the  man  meant  to  include  in  the  request  to  "  bupy  my  father," 
cannot  certainly  be  known.  Some  think  he  wanted  to  remain  with,  and  care 
for  his  father  until  he  died.  Others  think  he  referred  to  the  seven  days 
lamentation  before  burial,  and  a  year  of  mourning  after  it,  or  possibly  to  both 


Common  Version. 

56  For  the  Son  of  #an  ia  not  come  to  destroy 
men's  lives,  but  to  save  them.  And  they  went 
to  another  village. 

57  ^  And  it  came  to  pass,  that,  as  they  went 
in  the  way,  a  certain  man  said  unto  him, 
Lord,  I  will  follow  thee  whithersoever  thou 
goest. 

58  And  Jesus  said  unto  him,  Foxes  have 
holes,  and  the  birds  of  the  air  have  nests;  but 
the  Son  of  man  hath  not  where  to  lay  his 
head. 

59  And  he  said  unto  another.  Follow  me. 
But  he  said,  Lord,  suffer  me  first  to  go  and 
bury  my  father. 

t50  Jesus  said  unto  him.  Let  the  dead  bury 
their  dead:  but  go  thou  and  preach  the  king- 
dom of  God. 

iSome  ancient  authorities  add  and  said.  Ye  know  not  %ohat  manner  of  spirit  ye  are  of.     Some, 
but  fewer,  add  also  Fny  the  Son  of  man  came  not  to  destroy  men''s  lives,  but  to  save  them. 
2  Gr,  lodging-places. 


Revised  Version. 

56  rebuked  them. 1  And  they  went  to  another 
village. 

57  And  as  they  went  in  the  way,  a  certain 
man    said    unto   him,   I   will   follow   thee 

58  whithersoever  thou  goest.  And  Jesus  said 
unto  him.  The  foxes  have  holes,  and  the 
birds  of  the  heaven  have  2  nests;  but  the 
Son  of  man  hath  not  where  to  lay  his  head.  ^ 

59  And  he  said  unto  another.  Follow  me.  But 
he  said,  Lord,  suffer  me  first  to  go  and  bury 

60  my  father.  But  he  said  unto  him.  Leave 
the  dead  to  bury  their  own  dead;  but  go  thou 
and  publish  abroad  the  kingdom  of  God. 


Luke  9  :  61,  62.] 


THE  MISSION  OF  THE  SEVENTY. 


155 


these  practices.  The  funeral  observances  in  the  East  are  certainly  not  brief 
and  simple  like  those  among  us.  They  often  call  for  days  of  absence,  and 
sometimes  for  many  weeks,  so  that  Christ  might  well  rebuke  an  extravagant 
and  useless  custom.  But,  further,  the  excuse  indicated  a  divided  heart'and^^ 
one  not  fully  given  to  tlie  Lord.  The  answer  clearly  means,  let  tiie  spiritually 
dead  bury  their  physically  dead.  Preaching  the  kingdom  of  God  is  the  most 
important  work,  and  not  to  be  hindered  by  protracted  and  useless  customs  in 
social  life. 

61.  bid  them  farewell]  Here  is  a  third  case.  The  formal  customs  of 
the  East  in  bidding  farewell  were  not  less  exacting  upon  one's  time  than  those, 
of  burial.  There  would  be  days  uselessly  wasted  in  feastings  and  in  other 
farewell  forms  that  would  hinder  the  disciple.  Then  the  answer  in  v.  62, 
which  is  reported  by  Luke  only,  seems  to  imply  a  half-hearted  decision 
similar  to  the  previous  case  of  the  one  wishing  to  go  first  and  bury  his  father. 
The  answer  of  Jesus  is  in  the  form  of  an  Eastern  proverb  or  axiom.  The 
Eastern  plow  calls  for  all  the  strength  and  attention  of  the  plowman.  And 
in  that  country  a  man  who  is  once  a  plowman  must  always  be  a  plowman  ;  it 
is  a  life-work.  People  do  not  readily  cliange  occupations  as  among  us,  par-  y 
ticularly  Syrian  farmers.  This  illustration  has  special  force  therefore.  One  ' 
who  started  as  a  farmer,  that  is,  put  his  hand  to  the  plow,  would  be  expected 
to  continue  a  farmer  to  the  end  of  his  life.  So  one  called  as  a  disciple  would 
be  expected  to  be  a  disciple  for  life,  and  not  waste  his  devotion  upon  other 
diverting  things.  He  would  not  be  "  fit "  or  "  well-placed,"  "  well-disposed  " 
for  the  kingdom  if  he  turned  to  other  things. 

Suggestive  Applications. — 1.  Christians  are  not  to  foster  divisions  and 
schisms,  but  union  in  Christian  work.  2.  Let  us  fight  sin  and  rejoice  that 
others  do  so,  even  though  they  may  not  adopt  our  methods  of  doing  it.  3. 
Worldly  ambition  is  a  hindrance  to  spiritual  progress.  4.  The  humble  and 
the  serving  Christian  is  great  before  God.  5.  Christ  rebukes  persecution  that 
is  shielded  behind  religion.  6.  The  voluntary  follower,  full  of  zeal,  is  called 
on  first  to  count  the  cost  of  discipleship.  7.  The  called  disciple  is  not  per- 
mitted to  excuse  himself  by  needless  social  customs.  8.  Whoever  follows 
Christ  must  do  so  with  an  undivided  heart.  9.  We  are  to  seek  first  the 
tilings  of  the  kingdom  ;  necessary  worldly  things  will  be  added. 

The  Mission  of  the  Seventy.     Luke  10 : 1-12. 

Galilek,  a.d.  29. 
The  narrative  of  the  Mission  of  the  Seventy  is  given  by  Luke  only.     Jesus 
was  probably  at  or  near  Capernaum.    See  verses  13, 15.     Eobinson  and  others 
place  the  sending  out  of  the  Seventy  before  the  incidents  in  Luke  9  :  51-56, 


Common  Version. 

61  And  another  also  said,  Lord,  I  will  follow 
thee ;  but  let  me  first  go  bid  them  farewell, 
-which  are  at  home  at  my  house. 

62  And  Jesus  said  unto  him.  No  man,  having 
put  his  hand  to  the  plough,  and  looking  back, 
is  fit  for  the  kingdom  of  God, 


Revised  Version. 

61  And  another  also  said,  I  will  follow  thee. 
Lord  ;  but  first  suffer  me  to  bid  farewell  to 

62  them  that  are  at  my  house.  But  Jesus  said 
unto  him.  No  man,  having  put  his  hand  to 
the  plough,  and  looking  back,  is  fit  for  the 
kingdom  of  God. 


156  A  COMMENTARY  ON  TBE  GOSPEL  OP  LUKE.  [Luke  10 : 1-6. 

and  therefore  before  Jesus  left  Galilee  for  the  feast  of  tabernacles  at  Jerusa- 
lem. John  7  :  2-10.  The  places  to  which  the  seventy  were  sent  are  not 
known.  They  were  probably  in  lower  Galilee  and  along  the  Jordan  Valley 
in  Perjea  and  Judaea,  and  perhaps  in  Samaria  also,  through  which  he  passed 
on  his  way  to  the  feast. 

1.  after  these  things]  After  the  general  series  of  events  narrated  in 
the  previous  chapter,  Jesus  appointed  seventy  (some  manuscripts  read  seventy- 
two)  others  besides  the  twelve  that  he  had  chosen  to  follow  him,  and  sent 
them  out  two  and  two,  as  he  had  the  twelve,  before  him  to  the  places  he  in- 
tended to  visit.  Thus  limited,  the  number  70  reminds  us  of  the  70  or  72  in 
the  Jewish  Sanhedrin,  and  the  70  elders  appointed  by  Moses.  Num.  11  :  16. 
Notice  also  the  12  wells  of  water  and  the  70  palm  trees  of  Elim.  Ex.  15  :  27. 
Epiphanius,  an  old  Christian  writer,  places  Luke  among  the  seventy ;  and 
tradition  also  names  Mark,  Silas,  Cleopas,  and  the  seven  deacons  as  belong- 
ing to  this  band. 

2.  the  labourers  are  few]  This  is  the  same  statement  that  Jesus  made 
before  sending  out  the  twelve.  Matt.  9  :  37.  The  harvest  was  not  scant,  but 
the  laborers  were  few.  The  prayer  of  the  disciples  then  and  now  ought  to  be 
that  the  Lord  of  the  harvest  would  "send  forth"  or  literally  "drive  out"  or 
"cast  forth"  as  by  violence,  laborers  into  his  harvest.  These  seventy  like- 
wise were  sent  as  lambs  among  wolves.  Notice  that  here  the  word  is  "  lambs," 
while  in  Matt.  10 :  16  it  is  "  sheep,"  but  the  thought  is  the  same,  only  intensi- 
fied here  by  lambs.  The  disciples  were  to  go  in  gentleness  and  simplicity  as 
lambs,  and  as  defenceless  as  they,  among  the  rough  savage  people  who  would 
act  like  wolves  toward  them.  Clement  of  Rome  reports  a  tradition  that 
Peter  asked,  "How  if  the  wolves  should  tear  the  lambs?"  and  Jesus  replied  : 
"The  lambs  need  not  fear  the  wolves  when  the  lambs  are  dead,"  and  then 
added  the  words,  "fear  not  them  that  kill  the  body,"  Matt.  10  :  28. 

4.  purse  .  .  shoes  .  .  salute  no  man]  See  revised  reading,  "Carry  no 
purse,  no  wallet,  no  shoes,  and  salute  no  man  on  the  way."  They  were  to  go 
with  the  clothes  and  provisions  already  in  hand.  Compare  the  charge  to  the 
twelve,  Luke  9  :  3.     The  greeting  or  salutation  to  the  house  was  the  common 


Common  Version. 


CHAP.  X.— After  these  things  the  Lord  ap- 
pointed other  seventy  also,  and  sent  them 
two  and  two  before  his  face  into  every  city  and 
place,  -whither  he  himself  would  come. 

2  Therefore  said  he  unto  them,  The  har- 
vest truly  is  great,  but  the  labourers  mr  few  : 
pray  ye  therefore  the  Lord  of  the  harvest,  that 
he  would  send  forth  labourers  into  his  harvest. 

3  Go  your  ways :  behold,  I  send  you  forth  as 
lambs  among  wolves. 

4  Carry  neither  purse,  nor  scrip,  nor  shoes  ; 
and  salute  no  man  by  the  way. 

5  And  into  whatsoever  house  ye  enter,  first 
say,  Peace  he  to  this  house. 

6  And  if  the  son  of  peace  be  there,  your 
peace  shall  rest  upon  it :  if  not,  it  shall  turn  to 
you  again. 

1  Many  ancient  authorities  add  and  two :  and  so  in  ver.  17 

2  Or,  enter  first,  say  8  0r,  it 


Revised  Veksion. 


10  Now  after  these  things  the  Lord  appoint- 
ed seventy  *  others,  and  sent  them  two  and 
two  before  his  face  into  every  city  and 
place,    whither  he   himself   was  about  to 

2  come.  And  he  said  unto  them,  The  harvest 
is  plenteous,  but  the  labourers  are  few: 
pray  j'e  therefore  the  liord  of  the  harvest, 
that  he  .send  forth  labourers  into  his  har- 

3  vest.  Go  your  ways:  behold,  I  send  you 
forth   as   lambs   in   the   midst    of    wolves. 

4  Carry  no  purse,  no  wallet,  no  shoes:   and 

5  salute  no  man  on  the  way.  And  into  what- 
soever house  ye    shall   2  enter,   first    say, 

6  Peace  be  to  this  house.  And  if  a  son  of 
peace  be  there,  your  peace  shall  rest  upon 
3  him :  but  if  not,  it  shall  turn  to  you  again. 


Luke  10 :  7-12,] 


THE   MISSION  OF  THE  SEVENTY. 


157 


Jewish  greeting.  To  salute  one  by  the  way  after  the  Eastern  custom  would 
consume  much  time,  but  this  greeting  to  a  house  when  they  entered  it  was 
brief,  and  required  no  waste  of  time.  Hence  they  we're  not  to  be  discourteous, 
nor  were  they  to  waste  time ;  the  King's  business  required  haste.  The 
phrase  "if  a  son  of  peace"  be  there,  is  a  Hebraism  for  "if  a  peaceful  man" 
be  there,  he  will  receive  you.  If  such  an  one  was  not  there,  their  peace  would 
return  to  them. 

7.  the  labourer  is  worthy  of  his  hire]    The  discii)les,  like  the  twelve, 

were  to  abide  in  one  house  in  a  town,  where  they  had  entered  and  been  re- 
ceived. A  proverb  is  cited  as  an  argument  for  tiiis  course.  A  laborer  is 
worthy  of  his  hire,  in  spiritual  things,  as  truly  as  in  worldly  things.  Churches 
are  not  to  give  a  grudging  and  niggardly  support  to  their  ministers  and 
teachers.  In  all  Christian  work  a  fair  provision  should  be  made  for  the 
workers,  in  obedience  to  our  Lord's  command,  1  Tim.  5:18.  When  Christians 
go  forth  with  the  simplicity  and  faith  of  the  seventy.  Christian  communities 
everywhere  ought  to  forward  their  labors,  and  provide  generously  for  their 
needs. 

8.  eat  such  things  as  are  set  before  you]  Christian  workers  were 
not  to  be  gormandizers,  nor  fussy  about  their  food.  Let  the  Pliarisees  be 
needlessly  scrupulous  about  their  eating  ;  be  not  you  so.  They  were  to  adapt 
their  ways  to  the  ordinary  living  of  the  people  to  whom  they  were  sent. 
Healing  the  sick  as  an  attestation  of  their  message,  they  were  to  aimounce  the 
kingdom  of  God  at  hand,  nigh  to  the  people.  The  motto  of  the  Christian 
messenger  is  to  be  "  I  seek  not  yours,  but  you."     See  2  Cor.  12  :  14. 

11.  the  dust ...  we  do  wipe  oflf  against  you]    The  dust  of  Gentile 

places  the  Jew  would  shake  off  lest  it  defile  him.  The  dust  of  those  villages 
that  rejected  the  gospel  was  shaken  off  as  a  witness  against  the  people.  The 
very  air  and  earth  will  thus  become  a  witness  against  the  ungodly. 

12.  more  tolerable  .  .  for  Sodom]  Lot  witnessed  against  the  evil  of 
the  Sodomites,  but  he  was  a  less  perfect  and  clear  witness  than  were  the  sev- 
enty in  their  mission  to  the  towns  of  Palestine.     Hence  the  greater  the  light 


Common  Version. 

7  And  in  the  same  honse  remain,  eating  and 
drinking  such  things  as  they  give :  for  the 
labourer  is  worthy  of  Lis  hire.  Go  not  from 
honse  to  house. 

8  And  into  whatsoever  city  ye  enter,  and 
they  receive  j'ou,  eat  such  things  as  are  set  be- 
fore you : 

9  And  heal  the  sick  that  are  therein,  and  say 
unto  them,  The  kingdom  of  God  is  come  nigh 
unto  you. 

10  But  into  whatsoever  city  ye  enter,  and 
they  receive  you  not,  go  your  ways  out  into  the 
streets  of  the  same,  and  say, 

11  Even  the  very  dust  of  your  city,  which 
cleaveth  on  us,  we  do  wipe  off  against  you  : 
notwithstanding,  be  ye  sure  of  this,  that  the 
kingdom  of  God  is  come  niiih  unto  you. 

12  But  I  say  unto  you,  that  it  shall  be  more 
tolerable  in  that  day  for  Sodom,  than  for  that 
city. 


Revised  Version. 

7  And  in  that  same  house  remain,  eating  and 
drinking  such  things  as  they  give  :  for  the 
labourer  is   worthy   of  his  hire.     Go   not 

8  fr.'m  house  to  house.  And  into  whatsoever 
city  ye  enter,  and  they  receive  you,  eat  such 

9  tilings  as  are  set  before  j'ou :  and  heal  the 
sick  that  are  therein,  and  say  unto  them. 
The  kingdom  of  God  is  come   nigh  unto 

10  you.  But  into  whatsoever  city  ye  sliall 
enter,  and  they  receive  you  not,  go  out  into 

11  the  streets  thereof  and  say.  Even  the  dust 
from  your  city,  that  cleaveth  to  our  feet, 
we  do  wipe  off  against  you  :  howbeit  know 
this,  that  the  kingdom  of  God  is  come  nigh. 

12  I  say  unto  you.  It  shall  be  more  tolerable 
in  that  day  for  Sodom,  than  for  that  city. 


158 


A  COMMENTARY  ON   THE  GOSPEL  OF  LUKE.        [Luke  10 :  13-15. 


rejected,  the  greater  the  punishment.     This  rule  holds  good  now  in  Christian 
lands.     The  many  and  the  few  stripes  also  suggest  a  similar  rule. 

Suggestive  Applications. — 1.  The  Lord  chooses  and  sends  his  messen- 
gers. 2.  They  are  to  pray  for  helpers  in  the  Lord's  harvest.  3.  Their  work 
is  perilous;  lambs  among  wolves.  4.  They  are  to  be  faithful  and  devoted  to 
their  mission.  5.  They  are  to  go  forth  in  faith,  and  be  content  with  simply 
needful  supplies.  6.  They  are  to  preach  the  things  of  the  kingdom  of  God. 
7.  Hearers  reject  the  message  of  God  at  their  peril. 


Woes  and  Joys.     10  :  13-24.     Compare  Matt.  11  :  20-26. 
Galilee  and  Jud^a  (?)  a.d.  29. 

13.  if  the  mighty  works  had  been  done  in  Tyre  and  Sidon]    The 

town  of  Chorazin  is  also  named  in  Matt.  11 :  21.  Its  site  was  long  unknown, 
but  has  been  found  at  Keraseh,  where  are  ruins  that  at  a  little  distance  look 
like  heaps  of  basaltic  stones.  They  are  west  of  the  Jordan  and  a  few  miles 
north  of  Tell  Hum,  and  indicate  that  an  old  town  once  stood  there.  Beth- 
saida  was  at  the  north  end  of  the  Lake  of  Galilee  and  its  site  is  yet  unsettled. 
It  was  evidently  not  far  from  where  the  Jordan  ran  into  the  Lake  of  Galilee. 
Some,  as  Ewald,  say  there  was  but  one  Bethsaida  situated  on  both  sides  of  the 
Jordan ;  others  hold  that  there  were  two,  a  few  miles  apart ;  one  called  Beth- 
saida Julias,  east  of  the  Jordan,  the  other  west  of  the  Jordan,  but  they  do  not 
agree  where.  Part  place  it  south  of  Capernaum,  and  part  north  of  that 
phice.  But  the  site  of  Capernaum  is  yet  unsettled,  though  Tell  Hum  is  the 
best  supported  among  the  sites  now  suggested.  This  passage  and  a  similar 
one  in  Matthew  prove  that  Jesus  did  many  and  notable  miracles  in  Chorazin 
and  Bethsaida.  Tyre  and  Sidon  were  great  commercial  cities  in  Phoenicia  on 
the  Mediterranean  Sea.  Ezekiel  uttered  prophecies  against  them.  Ezek.  28. 
Old  Tyre  and  old  Sidon  are  in  ruins ;  new  cities  have  sprung  up  near  their 
old  sites,  but  the  modern  ones  are  inferior  in  size  and  in  relative  importance 
to  the  ancient  cities.  These  old  heathen  cities  of  Tyre  and  Sidon  would  have 
repented  long  ago  had  such  works  been  done  in  them  as  had  been  done  in 
the  Jewish  towns  of  Chorazin  and  Bethsaida. 

14.  more  tolerable . .  at  [in]  the  judgment]    The  solemn  truth  taught 

here  is  that  all  will  be  judged  according  to  the  spiritual  light  they  have  had. 
The  greater  the  religious  privileges  possessed,  and  the  greater  the  light  re- 
sisted, the  greater  will  be  the  punishment  at  last.  Those  who,  like  Caper- 
naum, have  had  exceptional  privileges,  and  unusual  calls  to  the  kingdom,  and 
remarkable  exhibitions  of  divine  power  and  the  Spirit  of  God  and  have  neg- 


CoMMON  Version. 

13  Woe  unto  thee,  Chorazin  !  woe  unto  thee, 
Bethsaida!  for  if  the  mighty  works  had  been 
done  in  Tyre  and  Sidon,  wliich  have  been  done 
in  you,  they  had  a  great  while  ago  repented, 
sitting  in  sackcloth  and  ashes. 

14  B>it  it  shall  be  more  tolerable  for  Tyre  and 
Sidon  at  the  judgment,  than  for  you. 

15  And  thou,  Capernanni,  which  art  exalted 
to  heaven,  shalt  be  thrust  down  to  hell. 


Revised  Version. 

13  Woe  unto  thee,  Chorazin  !  woe  unto  thee, 
Bethsaida  !  for  if  the  ^  mighty  works  had 
been  done  in  Tyre  and  Sidon,  which  were 
done  in  you,  they  would  have  repented  long 

14  ago,  sittini;  in  sackcloth  and  ashes.  How- 
beit  it  shall  be  more  tolerable  for  Tyre  and 

15  Sidon  in  the  judgment,  than  for  you.  And 
thou,  Capernaum,  shalt  thou  be  exalted  unto 
heaven  ?  thou  shalt  be  brought  down  untQ 


1  Gr,  powers. 


Luke  10  :  1G-18.J 


WOES   AND   JOYS. 


159 


lected  them;  shall  they  be  exalted  to  heaven?  Nay,  they  shall  be  brought 
down  unto  Hades.  See  revised  reading.  Instead  of  gaining  high  spiritual 
position,  they  shall  fall  to  the  lowest. 

16.  that  liearetll  you]  If  these  words  were  addressed  to  the  seventy, 
as  the  connection  implies,  they  were  well  calculated  to  cheer  the  thirty-five 
pairs  of  messengers,  and  to  comfort  them  when  others  failed  to  heed  their 
message,  as  Chorazin,  Bethsaida,  and  Capernaum  had  failed  to  repent  though 
urged  by  the  preaching  and  the  mighty  works  of  their  Master.  The  seventy 
were  to  go  forth  to  the  people,  not  to  the  lost  sheep  of  Israel  alone,  as  the 
twelve  were  commanded  to  go,  but  into  every  city  and  place  (in  Samaria,  De- 
capolis,  and  Per^a)  whither  he  himself  was  about  to  come.  See  revised  read- 
ing. They  were  to  disregard  Pharisaic  notions  about  eating  and  caste,  to 
break  through  all  Jewish  exclusiveness,  and  have  only  one  condition  of  accept- 
ance and  brotherhood :  he  that  heareth  you ;  that  is,  whosoever  believeth  in 
the  coming  kingdom  of  God,  As  he  had  given  a  model  prayer,  a  model  ser- 
mon, and  a  model  example  of  home  missions  in  sending  out  the  twelve;  so 
now,  in  sending  out  the  seventy,  he  appoints  a  model  band  for  home  and  for- 
eign missions.  The  plan  and  methods  of  this  mission  can  be  as  profitably 
studied  and  followed  by  Christians  of  the  nineteenth,  as  by  those  of  the  first 
century. 

n.    eyen  the  devils  [demons]  are  subject  unto  us]    Where  Jesus 

was  when  the  seventy  returned  from  their  mission  is  uncertain.  The  return 
must  have  been  some  time  after  they  were  sent  out,  and  it  is  inferred  that 
Jesus  had  gone  from  where  he  was  when  he  sent  them  to  some  other  place. 
Robinson  places  their  return  at  Jerusalem.  Wherever  it  was,  their  report  is 
full  and  glowing  with  success.  The  demons,  which  the  nine  at  the  foot  of  the 
Mount  of  Transfiguration  could  not  cast  out,  were  subject  to  the  seventy  by 
the  power  of  the  name  of  Jesus.  They  could  command  evil  spirits  and  make 
them  come  out  of  persons  possessed  by  them. 

18.  I  beheld  Satan]  In  answer  Jesus  says  to  the  seventy,  I  beheld 
Satan  fallen  as  lightning  from  heaven.  See  revised  reading.  That  is,  Satan 
has  not  the  power  of  heaven ;  he  is  fallen  from  heaven  as  suddenly  and  as 
swiftly  as  lightning,  I  saw  him  fallen.  You  need  not  marvel  that  demons 
are  subject  to  you  therefore  ;  this  is  the  outcome  of  the  downfall  of  Satan, 
and  of  the  coming  of  the  kingdom  of  God  in  the  world.  Tlie  language  of 
our  Lord  should  not  be  limited  to  the  downfall  of  Satan's  kingdom  as  seen  in 
the  casting  out  of  the  demons  by  the  seventy ;  it  refers  also  to  the  general 
subjugation  of  Satan  and  his  followers  past,  present,  and  future.  He  and  his 
are  and  will  be  subject  to  the  power  of  God's  kingdom,  as  it  may  please  God 
to  direct  for  the  ultimate  good  of  man,  and  for  the  glory  of  Christ. 


Common  Veksion. 

16  He  that  heareth  j'ou  heareth  me  ;  and  he 
that  despiseth  yoii  despisetli  me ;  and  he  that 
despiseth  me  despiseth  liim  that  sent  me. 

17  %  And  tlie  seventy  returned  again  with 
joy,  saying.  Lord,  even  the  devils  are  subject 
unto  us  through  tliy  name. 

18  And  ho  said  unto  them,  I  beheld  Satan  as 
lightning  fall  from  heaven. 


Revised  Version. 

16  Hades.  He  that  heareth  you  heareth  me ; 
and  he  that  rejecteth  you  rejecteth  me;  and 
he  that  rejecteth  me  rejecteth  him  that  sent 
me. 

17  And  the  seventy  returned  with  joy,  say- 
ing, Lord,  even  the  demons  are  subject  unto 

18  US  in  thy  name.  And  he  said  unto  them,  I 
beheld    Satan    fallen    as    lightning    from 


160 


A   COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  10  :  19-21. 


SCORPION   OF  THE    EAST. 


19.  power  .  .  .  serpents  and  scorpions]  The  history  of  subsequent 
aiX)stolic  work  indicates  that  these  words  were  literally  fulfilled.     Paul  shook 

off  a  viper  into  the  fire  after  the  great 

shipwreck.     Acts   28  :  5  ;   compare    also 

Mark   16 :  17,   18.     They   may   also   be 

understood   as   expressive  of   power  to 

shake  off  the  wiles  and  temptations  of 

the  devil,  that  old  serpent.     See  Gen. 

_     3  :  15 ;  Kev.  20  :  2-7.    Certainly  the  next 

^  clause,  "  over  all  the  power  of  the  enen)y," 

^  refers  to  Satan  and  all  opposers  of  the 

kingdom  of  God,  whoever  they  are  and 

wherever  they  may  be  found.     Nothing 

can  really  "  hurt "  Christ's  people.   They 

may   be  persecuted,  but  their  spiritual 

life   will   be  securely  guarded  by  the  Kedeemer  of  their  souls.     See  this 

thought  fully  stated  by  Paul  in  Rom.  8  :  27-39. 

20.  rejoice  not  .  .  but  rejoice]  Do  not  glory  in  the  fact  that  demons 
are  subject  to  you,  but  glory  because  your  names  are  recorded  in  heaven ; 
enrolled  there  as  citizens  of  that  country  and  kingdom,  as  names  were  enrolled 
of  citizens  or  subjects  in  the  Eoman  Empire.  Phil.  4:3;  Dan.  12  : 1 ;  Rev. 
13  :  8  ;  20  :  12. 

21.  rejoiced  .  .  and  said]  Similar  sublime  words  were  spoken  on 
another  occasion,  see  Matt.  11  :  25-27.  Here  the  thanksgiving  springs  from 
the  wisdom  of  God  the  Father  in  hiding  these  things  from  the  wise  and 
understanding,  those  who  fancied  themselves  to  be  so,  and  having  revealed 
them  to  babes  in  wisdom  and  understanding.  A  similar  thought  is  found  in 
Rom.  9  :  11-17.  Compare  1  Cor.  1  :  21,  26 ;  2  Cor.  4  :  3,  4,  and  also  previous 
teachings  of  our  Lord,  see  Luke  9  :  47-48  ;  Matt.  16  :  17  ;  18  :  3,  4.  This 
result  was  not  a  mere  arbitrary  act  of  God ;  it  follows  a  law  of  mind  and  of 
truth.  Those  who  refuse  to  see  spiritual  truth  when  they  can  see  it,  gradually 
render  themselves  unable  to  see  it.  Those  of  little  spiritual  apprehension, 
mere  babes  in  experience,  yet  willing  to  get  and  use  what  they  can,  gain  more 
and  more  capacity  to  apprehend  that  kind  of  truth.  Thus  it  is  hidden  from 
the  first  and  revealed  unto  the  latter  class. 


Common  Version. 

19  Behold,  I  give  unto  j'ou  power  to  tread 
on  serpents  and  scorpions,  and  over  all  the 
power  of  the  enemy  ;  and  nothing  shall  by  any 
means  hurt  yon. 

20  Notwithstanding,  in  this  rejoice  not,  that 
the  spirits  are  subject  unto  you;  but  rather 
rejoice,  because  your  names  are  written  in 
heaven. 

21  ^  In  that  hour  Jesus  rejoiced  in  spirit, 
and  said,  I  thank  tliee,  0  Father,  Lord  of 
heaven  and  earth,  that  thou  h;ist  hid  these 
things  from  the  wise  and  prudent,  and  hast 
revealed  them  unto  babes:  even  so,  Father; 
for  so  it  seemed  good  in  thy  sight. 

1  Or,  by  2  Or,  praise 


Revised  Version. 

19  heaven.  Behold,!  have  given  you  authority 
to  tread  upon  serpents  and  scorpions,  and 
over  all  the  power  of  the  enemy:  and  noth- 

20  ing  shall  in  any  wise  hurt  j'ou.  Howbeit 
in  this  rejoice  not,  that  the  spirits  are  sub- 
ject unto  you  ;  Init  rejoice  that  your  names 
are  written  in  heaven. 

21  In  that  same  hour  he  rejoiced  ^  in  the 
Holy  Spirit,  and  said,  I  -  thank  thee,  0 
Father,  Lord  of  heaven  and  earth,  that  thou 
didst  hide  these  things  from  the  wise  and 
understanding,  and  didst  reveal  them  unto 
babes:  yea.  Father;  3 for  so  it  was  well- 

>  Or,  that 


LUKE  10  :  22-24.] 


WOES    AND   JOYS. 


161 


22.  knoweth  who  the  Son  is]  Observe  the  revised  reading  "no  one," 
not  "no  man,"  which  is  weaker.  Jesus  Christ  lias  all  power  on  earth  and  in 
the  eartii.  He  is  Kevealer,  Creator,  Redeemer,  and  will  be  final  Judge  of  all 
mankind.  Matt.  28  :  18 ;  John  1  :  1-5,  41 ;  17:2;  Rev.  6.  These  words  are 
filled  with  divine  authority  and  majesty.  Ryle  observes,  "  We  read  of  no 
patriarch,  or  propiiet,  or  a[)ostle,  or  saint  of  any  age,  who  ever  used  words 
like  these.  They  reveal  to  our  wondering  eyes  a  little  of  the  mighty  majesty 
of  our  Lord's  nature  and  person."  And  Whitby  adds,  "This  is  an  argument 
for  the  divinity  of  Christ."  No  mere  man  could  or  would  be  endued  with 
such  unlimited  power,  and  such  peculiar  privilege  of  revealing  the  Father. 
This  instance,  and  the  other  similar  one  in  Matt.  11  :  25-27,  seem  like  a  break- 
ing through  of  a  divine  nature,  veiled  in  human  form,  an  isolated  instance  in 
this  peculiar  way,  yet  it  must  be  said  that  in  many  other  ways  the  divine 
nature  shone  through  the  human  during  the  brief  life  and  mission  of  Jesus. 

24.  many  prophets  and  kings]  This  and  v.  23  were  spoken  to  the 
disciples,  probably  the  seventy  as  well  as  the  twelve.  He  exalts,  to  them  and 
to  us,  the  unspeakable  privileges  of  those  who  are  followers  of  Christ.  The 
Old  Testament  prophets  like  Isaiah,  and  kings  like  David,  Hezekiah, 
Jehoshaphat,  and  Josiah  longed  to  see  the  fulfilment  of  the  promise  in  the 
coming  of  the  Messiah,  and  to  hear  the  wonderful  truths  he  would  reveal,  but 
did  not  see  the  one  nor  hear  the  other.  They  lived  and  died  in  the  hope  and 
faith  that  these  things  would  be  accomplished.  We  live  in  the  full  light  of 
that  kingdom  already  set  up,  and  yet  how  little  do  we  realize  the  force  of 
these  remarkable  words  of  Jesus !  How  little  do  we  appreciate  their  signifi- 
cance, or  the  immense  depth  and  breadth  of  the  privileges  which  the  finished 
work  of  Christ  brings  to  believers ! 

Suggestive  Applications. — 1.  Woes  will  fall  upon  those  who  neglect 
the  gospel  call.  2.  Those  who  have  refused  many  calio  will  have  a  severer 
punishment  than  those  who  have  received  few  calls  to  repent.  3.  Christ's 
servants  must  be  faithful  in  warning  men.  4.  Their  message  is  to  be  received 
as  the  word  of  Christ.  5.  Christian  teachers  often  rejoice  with  wonder  at  the 
success  Christ  gives  them.  6.  They  are  rather  to  rejoice  because  they  are 
citizens  of  heaven.  7.  Truth  is  hidden  or  revealed  according  to  the  righteous 
laws  appointed  by  the  Father.  8.  Christ  Jesus  has  all  power  in  the  salvation 
of  man.  9.  Believers  are  peculiarly  blessed  in  seeing  and  hearing  the  things 
of  the  kingdom.  10.  The  Old  Testament  saints  lived  in  hope  of  a  Christ  to 
come.     11.  Christians  now  live  bv  faith  in  the  finished  work  of  Christ. 


Common  Version. 

22  All  things  are  delivered  to  me  of  my 
Father:  and  no  man  knoweth  who  the  Son  is, 
but  the  Father;  and  who  the  Father  is,  but 
the  Son,  and  he  to  whom  the  Son  will  reveal 
him. 

23  f  And  he  turned  him  unto  hia  disciples, 
and  said  privately,  Blessed  are  the  eyes  which 
see  the  things  that  ye  see  : 

24  For  I  tell  you,  that  many  prophets  and 
kings  have  desired  to  see  those  things  which 
ye  see,  and  have  not  seen  them ;  and  to  hear 
those  things  which  ye  hear,  and  have  not 
heard  them. 

11 


Revised  Version. 

22  pleasing  in  thy  sight.  All  things  have  been 
delivered  unto  me  of  my  Father:  and  no 
one  knoweth  who  the  Son  is,  save  the 
Father;  and  who  the  Father  is,  save  the 
Son,  and  he  to  whomsoever  the  Son  willeth 

23  to  reveaW/tm.  And  turning  to  the  disciples, 
he   said    privately,   Blessed    are   the    eyes 

24  which  see  the  things  that  ye  see :  for  I  say 
unto  yon,  that  many  prophets  and  kings 
desired  to  see  the  things  which  ye  see.  and 
snw  them  not;  and  to  hear  the  things 
which  ye  hear,  and  heard  them  not. 


252  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  10 :  25,  26. 

The  Good  Samaritan.     10  :  25-37. 

JuD^A,  NEAR  Jerusalem,  a.d.  29. 
The  question  of  the  ensnaring  lawyer,  and  the  answers  with  their  explana- 
tory parable,  were  fitted  to  give  truer  views  of  God's  law,  further  to  break 
down  Jewish  exclusiveness,  and  to  prepare  the  way  for  the  acceptance  of  the 
universal  brotherhood  of  man.  Every  man  in  Christ  is  a  "  neighbor,"  and 
to  be  treated  with  neighborly,  that  is,  brotherly  kindness.  The  "lawyer" 
here  was  one  who  explained  the  Jewish  sacred  law.  He  was  not  like  our 
"  attorney  "  or  "  counsellor,"  but  resembled  the  ulemas  and  softas  among  the 
Moslems,  the  rabbis  among  later  Jews,  and  doctors  of  theology  among  us. 
The  learning  of  the  Orientals  has  a  narrow  range.  Among  the  Moslems  a 
knowledge  of  the  Koran,  with  or  without  some  interpretations,  constitutes  a 
man  a  scholar.  In  the  East  now  Christian  scholars  are  seldom  as  thorough 
masters  of  the  Christian  Scriptures  as  the  Moslem  scholars  are  of  the  Koran, 
or  the  Jews  are  of  the  Old  Testament.  This  lawyer  knew  their  sacred 
law,  and  made  a  show  of  his  knowledge  by  glibly  answering  the  Master's 
question. 

25.  lawyer  stood  up  and  tempted  him]    He  rose  up  to  ask  the 

question,  which  implies  that  they  were  in  some  public  place  of  concourse  and 
discourse  or  teaching.  The  lawyer  stood  up  for  the  purpose  of  tempting  or 
entrapping  Jesus  by  a  question.  He  addresses  Jesus  with  affected  respect,  but 
with  thinly  disguised  contempt  for  the  Galilean  teacher,  and  supercilious 
pride  in  his  own  superior  wisdom.  The  question  was  the  most  important 
any  man  could  ask,  although  the  manner  of  the  questioner  seemed  offensive 
("Teacher"  being  uttered  perhaps  with  a  sneer),  and  indicative  of  little 
desire  and  no  expectation  of  learning  anything  by  the  answer.  On  the 
question  "  What  shall  I  do  to  inherit  eternal  life  ?  "  see  Luke  18 :  18-23, 
and  Acts  16  :  30,  31. 

26.  What  is  written  in  the  law  ?]  The  lawyer's  question  implied,  I 
know  what  our  rabbis  say  that  we  must  do  to  inherit  eternal  life,  but  you 
are  a  new  teacher;  what  do  you  say?  Jesus  turns  the  implied  thrust  back 
upon  the  lawyer.  In  the  law  what  is  written  ?  How  do  you  read  or  under- 
stand it  yourself?  Notice  that  Jesus  does  not  ask  the  lawyer  what  the  Jewish 
church  held,  but  what  is  written  in  the  law,  meaning  tlie  first  portion  of  the 
Old  Testament,  the  Pentateuch.  Even  Quesnel,  a  Romanist  writer,  says: 
"  Jesus  Christ  himself  refers  us  to  the  law  of  God,  though  he  was  truth  itself. 
In  vain  do  we  seek  after  other  lights  and  ways  besides  those  which  we  find 
there.  It  is  the  Spirit  of  God  who  dictated  the  law  and  made  it  the  rule  of 
our  life.  It  is  injurious  to  him  for  us  either  not  to  study  it,  or  to  prefer  the 
thoughts  of  man  before  it.     The  first  question  which  will  be  put  to  a  Christian 


Common  Version. 

25  ^  And,  behold,  a  certain  lawyer  stood  up, 
and  tempted  him,  saying.  Master,  what  shall  I 
do  to  inherit  eternal  life? 

26  He  said  unto  him,  What  is  written  in  the 
law  ?  how  readest  thou  ? 

1  Gr.  Teacher 


Revised  Version. 

25  And  behold,  a  certain  lawyer  stood  up  and 
tried  him,  saying,  i  Master,  what  shall  I  do 

26  to  inherit  eternal  life?     And  he  said  unto 
him,  What  is  written  in   the  law?   how 


LrKE  10 :  27-29.] 


THE  GOOD   SAMARITAN. 


163 


at  the  tribunal  of  God  will  be  to  this  effect,  *  What  is  written  in  the  law  ?  '  " 
Yet  the  Romanists  condemned  Luther,  and  now  condemn  others  for  appealing 
to  God's  word  as  the  sole  rule  of  Christian  conduct. 

27.  Thou  Shalt  love  the  Lord  . .  and  thy  iielghhour]    The  answer  of 

the  lawyer  consisted  of  a  passage  from  Deut.  6  :  5  (see  also  10  :  12)  and  Lev. 
19  :  18,  and  it  was  a  portion  of  Scripture  read  almost  daily  in  the  synagogue. 
All  except  the  last  clause  is  tlie  familiar  Shema  still  read  in  synagogue  service. 
The  lawyer  had  this,  and  no  doubt  other  portions  of  their  sacred  law  at  his 
tongue's  end. 

28.  Thou  hast  answered  right :  this  do,  and  thou  shalt  live]    The 

rich  young  ruler  had  asked  the  same  question.  The  lawyer  had  answered 
correctly.  Now  Jesus  gives  another  unexpected  turn  by  saying,  This  do  and 
thou  shalt  live.  Keep  this  law  fully ;  that  is  all  God  will  require.  Compare 
"  If  thou  doest  well,  shalt  thou  not  be  accepted  ?  "  Gen.  4  :  7,  and  Lev.  18  :  5. 
This  is  an  universal  principle  in  God's  law :  you  stand  on  the  law ;  obey  the 
law  and  live.  The  wily  lawyer  is  baffled  for  a  moment,  conscious  perhaps 
that  he  has  not  fully  kept  this  law.  For,  see  how  a  pupil  of  Gamaliel,  another 
lawyer  and  teacher,  perceives  the  far-reaching  effect  of  law  without  grace,  as 
shown  in  Rom.  3  :  20-22  ;  7  :  10,  18  ;  10  :  5  ;  13:9;  and  Gal.  3  :  21,  22.  The 
retort  at  once  raised  the  question,  Are  you  doing  this?  Our  Lord  does  not 
say,  you  are  not  doing  it.  He  took  the  lawyer  at  his  own  estimate  of  himself, 
and  of  his  ability  to  obey  the  law,  and  merely  said.  Do  this,  and  thou  shalt 
live.  As  a  legalist,  the  lawyer  was  thrown  back  upon  the  law  to  be  judged 
by  it. 

29.  to  justify  himself  .  .  who  is  my  neighbour?]    Admitting  in  his 

thought  that  it  was  hard  to  keep  this  law  fully,  yet  lawyer-like  he  wants  to 
justify  himself  before  men,  and  to  his  own  conscience,  so  he  suggests  qualifi- 
cations and  exceptions  to  the  law.  The  Jew  regarded  another  Jew  only  as  his 
neighbor.  A  neighbor  was  one  related  to  them  by  blood,  or  one  of  the  same 
religion,  see  Kimchi  on  Ps.  15  :  3.  Gentiles  and  Samaritans  were  not  real 
"neighbors,"  but  "dogs"  (see  the  case  of  the  Syrophcenician  woman,  Mark 
7  :  27),  within  the  meaning  of  the  law  as  interpreted  by  Jewish  rabbis.  So 
the  lawyer  would  fix  attention  on  this  point,  excuse  himself  and  escape  con- 
demnation, and  at  the  same  time  entrap  this  new  teacher.  From  time 
immemorial  the  Orientals  have  ever  held  that  there  was  no  obligation  to  treat 
members  of  other  sects  and  religions  with  the  kindness  recognized  to  be  due 
to  those  of  their  own  religion.  It  is  in  keeping  with  Oriental  as  well  as 
Jewish  ideas,  for  this  lawyer  to  prove  himself  religious,  since  they  are  ready 


Common  Version. 

27  And  he  answering  said,  Thoii  shalt  love 
the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  sonl.  and  with  all  thy  strength, 
and  with  all  thy  mind;  and  thy  neighbour  as 
thyself. 

28  And  he  said  unto  him.  Thou  hast  an- 
swered right:  this  do,  and  thou  shalt  live. 

29  But  he,  willing  to  justify  himself,  said 
unto  Jesus,  And  who  is  my  neighbour? 


Revised  Version. 

27  readest  thou?  And  he  answering  said, 
Thou  shalt  love  the  Lord  thy  God  l  with  all 
thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  strength,  and  with  all  tliy  mind ; 

28  and  thy  neighbour  as  thyself.  And  he  said 
unto  him.  Thou  hast  answei-ed  right :  this 

29  do,  and  thou  shalt  live.  But  he,  desiring 
to  justify  himself,  said  unto  Jesus,  And  who 


Gr.  from. 


l£^  A    COMMENTARY  ON  THE.  GOSPEL   OF  LUKE.      [Luke  10  :  30-31. 

to  believe  that  there  may  be  religious  thieves,  thugs,  libertines,  and  rogues, 
just  as  we  think  there  may  be  scientific  rogues. 

30.  from  Jerusalem  to  Jericho  . .  among  thieves  [robbers]    This 

road  was  indeed  a  going  "down,"  for  Jericho  was  about  800  feet  below  the 
Mediterranean  sea,  while  Jerusalem  was  about  2500  feet  above  it,  making 
a  descent  of  3300  feet  in  about  sixteen  to  eighteen  miles.  This  road  to 
Jericho  was  through  a  narrow,  deep  ravine,  with  holes,  caves  and  hiding 
places  for  robbers.  Joseph  us  tells  us  how  insecure  this  route  was.  Herod 
tried  to  drive  the  robbers  out.  The  road  is  still  infested  by  them.  The 
robbers  treated  the  traveller  roughly,  robbed  him,  stole  his  garments,  beat 
him,  and  left  him  half  dead.  This  is  a  brief  and  graphic  account  that  might 
answer  for  many  a  modern  robbery  in  that  region  by  Arab  brigands. 

31.  certain  priest]  He  was  going  down  that  way  by  coincidence, 
perhaps  returning  from  his  ecclesiastic  duties  at  Jerusalem  (for  many  priests 
and  Levites,  some  say  twelve  thousand,  resided  in  the  vicinity  of  Jericho  at 
this  time).  Their  attention  to  the  affairs  of  religion  would  be  their  excuse 
for  not  attending  to  the  duties  of  humanity.  A  common  way  of  getting  rid 
of  a  beggar  in  the  East  is  to  say,  "  May  God  give  to  you."  So  the  priest 
when  he  saw  him  might  say  to  the  wounded,  robbed  man,  "May  God  attend 
to  you,"  and  pass  by  on  the  other  side.  The  Levite  came  to  the  place  where 
the  poor  man  was,  and  when  he  saw  him,  he  also  passed  by  on  the  other 
side. 

33.  Samaritan,  as  he  journeyed]  The  wounded  man  was  apparently 
a  Jew,  which  heightens  the  force  of  the  parable,  for  the  Jews  had  no  deal- 
ings with  the  Samaritans.  John  4  i  9.  Tliis  one  Samaritan,  journeying  over 
the  same  route,  found  the  robbed,  wounded  man,  pitied  him,  went  over  to 
him  (instead  of  passing  on  the  other  side  as  the  priest  and  Levite  had), 
bound  up  his  wounds,  mollifying  them  with  a  compound  of  oil  and  wine,  a 
common  medical  treatment  for  wounds  in  those  days  (see  Talmud  Jei\  Sab. 
14  :  3),  and  still  accounted  a  very  good  dressing  for  wounds  by  modern  Eastern 
physicians ;  then  he  lifted  the  man  upon  his  own  beast,  no  doubt  an  ass  or 
mule,  still  common  in  that  country,  and  brought  him  to  an  inn,  and  himself 
took  care  of  him.     The  inn  or  khan,  the  caravansary,  ordinarily  like  those 


Common  Version. 

30  And  Jesus  answeiitig  said,  A  certain  man 
went  down  from  Jerusalem  to  Jericho,  and  fell 
among  thieves,  which  stripped  him  of  his  rai- 
ment, and  wounded  him,  and  departed,  leaving 
hi)n  half  dead. 

31  And  by  cliance  there  came  down  a  certain 
priest  that  way;  and  wlien  he  saw  him,  he 
passed  by  on  the  otlier  side. 

32  And  lilvewise  a  Levite,  when  he  was  at 
the  place,  came  and  looked  on  him,  and  passed 
by  on  the  other  side. 

33  But  a  certain  Samaritan,  as  he  journeyed, 
came  where  he  was;  and  when  he  saw  him,  he 
had  compassion  on  him, 

34  And  went  to  him,  and  bound  up  his 
wounds,  pouring  in  oil  and  wine,  and  set  him 
on  his  own  beast,  and  brought  him  to  an  iun, 
and  took  care  of  him. 


Revised  Version. 

30  is  my  neighbour?  Jesus  made  answer  and 
said,  A  certain  man  Mas  going  down  from 
Jerusalem  to  Jericho;  and  he  fell  among 
robbers,  who  both  stripped  him  and  beat 
him,  and  departed,  leaving  him  half  dead. 

31  And  l)y  chance  a  ceitain  priest  was  going 
down  that  way  :  and  when  he  saw  him,  he 

32  passed  by  on  the  other  side.  And  in  like 
manner  a  Levite  also,  when  he  came  to  the 
place,  and  saw  him,  passed  by  on  the  other 

33  side.  But  a  certain  Samaritan,  as  he  jour- 
neyed, came  where  he  was:  and  when  he 
saw  liim,  he  was  moved  with  compassion, 

34  and  came  to  him,  and  bound  up  his  wounds, 
pouring  on  them  oil  and  wine;  and  he  set 
him  on  his  own  beast,  and  brought  him  to 


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166 


A  COMMENTARY  ON  THE  GOSPEL  OP  LUKE.      [Luke  10 :  35-37. 


now  there,  would  not  furnish  food  or  conveniences  as  at  our  hotels.  This 
khan  appears  to  have  been  one,  however,  where  the  guest  lodged,  and  ob- 
tained from  the  host  what  his  own  foresight  had  not  provided.  There  are 
the  ruins  of  an  ancient  khan  now  on  the  direct  road  from  Jerusalem,  about 
half  way  to  Jericho. 

35.  Whatsoever  thou  spendest  more  .  .  I  will  repay  thee]    The 

good  Samaritan  is  represented  as  taking  care  of  the  robbed  man  for  the 
night,  and  on  the  morrow  he  took  out  two  pence  or  ''shillings"  as  in  the 
American  revised  reading,  and  gave  them  to  the  host.  The  two  shillings  or 
"  denarii,"  were  equal  to  two  days'  wages  of  a  working  man  at  that  time,  or  to 
about  thirty  cents  of  our  money.  This  in  the  East  would  be  a  liberal  sum. 
In  modern  times  the  natives  have  cheerfully  worked  for  a  sum  equal  to  one 
dollar  a  month.  The  Samaritan  requests  the  host  to  take  care  of  the  robbed 
man,  and  promises  to  pay  any  further  sum  that  may  be  spent  in  the  care 
of  him. 

36.  neighbour  unto  him]  The  lawyer  had  asked  "  Who  is  my  neigh- 
bor?" Jesus  now  in  a  dexterous  way  turns  to  the  lawyer  as  to  a  judge  and 
asks,  which  of  these  three,  thinkest  thou,  proved  neighbor  unto  him  that  fell 
among  thieves?  The  lawyer  wanted  to  know  wlio  the  person  was  that  he 
must  love  as  his  neighbor.  Jesus,  by  the  parable  and  the  personal  question, 
shows  him  that  it  is  the  person  who  is  in  need  of  his  love.  In  the  parable  it 
was  a  hated  Samaritan  who  befriended  a  Jew. 

31 .  Go,  and  do  thou  likewise]  The  lawyer  answered  with  commend- 
able directness  and  frankness ;  he  that  showed  mercy  on  him  proved  neighbor 
to  the  man  that  fell  among  thieves.  He  avoided  saying  "Samaritan,"  for  the 
Samaritan  was  a  deeply  hated  race.  Yet  his  answer  condemned  the  Jewish 
priest  and  Levite,  and  the  ideas  of  who  was  a  neighbor  prevalent  among  the 
Jewish  teachers,  scribes  and  lawyers.  The  lawyer  wanted  to  justify  his,  and 
their  conduct  in  neglecting  to  love  any  but  a  Jewish  neighbor.  Jesus 
accepts  the  lawyer's  interpretation  of  the  parable,  and  in  a  short,  keen  sen- 
tence applies  it,  "Go,  and  do  thou  likewise."  Thus  far  the  interpretation  and 
meaning  of  the  parable  seem  obvious.  Is  there  a  further  allegorical  meaning 
in  it?  Does  the  traveller  represent  the  human  race,  fallen  among  thieves  in 
Adam's  sin  ;  the  priest  and  Levite  fouling  to  help,  the  failure  of  the  sacrifices 
under  the  law  ;  does  the  good  Samaritan  represent  Jesus  Christ ;  the  inn,  the 
church ;  the  wine  and  oil,  the  blood  of  Christ  and  the  grace  of  the  Spirit ; 
the  host,  the  ministry,  and  so  on?     These  meanings  many  commentators  find 


Common  Version. 

35  And  on  the  morrow  when  he  departed, 
he  took  out  two  pence,  and  gave  lhe7n  to  the 
host,  and  said  unto  him,  Take  care  of  him : 
and  whatsoever  thou  spendest  more,  when  I 
come  again,  I  will  repay  thee. 

36  W^hich  now  of  these  three,  thinkest  thou, 
was  neighbour  unto  him  that  fell  among  the 
thieves  ? 

.S7  And  he  said.  He  that  shewed  mercy  on 
him.  Then  said  Jesus  unto  him,  Go,  and  do 
thou  likewise. 


Kevised  Version. 

35  an  inn,  and  took  care  of  him.  And  on  the 
morrow  he  took  out  two  ^  shillings,  and  gave 
them  to  the  host,  and  said,  Take  care  of 
him ;  and  whatsoever  thou  spendest  more, 
I,  when  I  come  hack  again,  will  repay  thee. 

36  V\('hich  of  these  three,  thinkest  thou,  proved 
neighbour  unto  him  that  fell  among  the  rob- 

37  hers?  And  he  said,  He  that  shewed  mercy 
on  him.  And  Jesus  said  unto  him,  Go,  and 
do  thou  likewise. 


1  See  marginal  note  on  IMatt.  xviii :  28. 


Luke  10  :  38.] 


SERVING  AND  PRAYING. 


167 


in  the  parable.  The  question  is  not  whether  the  parable  may  or  may  not  be 
used  to  illudrate  these  truths,  but  did  Jesus  speak  the  parable  with  this 
double  meaning,  and  expect  us  so  to  understand  and  interpret  it  ?  Alford 
thinks  only  the  superficial  school  of  critics  can  deny  it.  But  to  what  unwar- 
rantable and  dangerous  absurdities  would  such  a  method  of  interpretation 
lead  us !  To  maintain  this  meaning  requires  "  twisting  and  straining  "  the 
parable  in  the  most  violent  manner,  as  Kyle  intimates.  The  traveller  is 
half  dead,  but  man  is  "  dead  "  in  trespasses  and  sins.  The  priest  and  Levite 
are  to  save  man,  that  is,  to  save  themselves.  The  inn  and  host  were  not 
appointed  by  the  good  Samaritan ;  he  came  to  them.  Then  it  follows  that 
Jesus  did  not  establish  the  church  and  the  ministry;  he  simply  brought 
human  nature  to  these  which  he  found  ready  to  receive  and  care  for  fallen 
man.  And  thus  to  the  end  of  this  allegorical  interpretation,  the  reader  will 
stumble  upon  difficulties  and  gross  absurdities,  if  not  flat  contradictions.  If 
this  is  the  way  to  get  at  the  meaning  of  Scripture,  then  the  clear  and  definite 
sense  must  be  rejected,  and  the  reader  is  to  spell  out,  or  guess  at  some  occult 
meaning,  with  no  reasonable  assurance  that  he  will  ever  find  it.  Let  us  reject 
such  fancies  and  rest  in  the  definite  and  obvious  meaning  of  Scripture. 

Suggestive  Applications.— 1.  The  great  question :  What  shall  I  do  to 
inherit  eternal  life?  See  Acts  16  :  30,  31.  2.  What  is  written  in  God's  word  : 
how  readest  thou  ?  3.  The  Scriptures  are  the  only  rule  to  direct  us  how  to 
glorify  God  and  enjoy  him.  4.  We  are  to  love  God  with  all  our  heart,  soul, 
strength  and  mind,  and  our  neighbor  as  ourselves.  5.  Every  one  in  need  is 
to  be  treated  with  neighborly  love.  6.  Those  in  distress  are  to  be  cared  for 
by  our  Christian  love.  7.  The  Lord  can  so  present  the  truth  as  to  make  us 
unwilling  witnesses  against  ourselves.  8.  Supreme  love  to  God  will  beget 
true  love* to  our  neighbor.  9.  All  men,  Protestant,  Catholic,  Greek,  Moslem, 
heathen,  and  infidel  are  neighbors. 


Serving  and  Praying:  10:38  to  11:4. 

Bethany,  Judjea,  a.d.  29. 

There  is  no  reason  to  question  the  identity  of  this  Martha  and  Mary  with 
the  sisters  of  Lazarus  living  in  Bethany,  a  little  village  about  two  miles  east 
of  Jerusalem,  just  beyond  the  brow  of  Mt.  Olivet.  See  John  11,  and  Matt. 
26  :  6-13;  Mark  14  :  3.  The  first  three  evangelists  say  little  of  the  fomily  at 
Bethany.'  This  reserve  may  be  due  to  the  danger  of  the  family  from  the  Jews 
so  near  to  Jerusalem,  at  this  time,  since  they  wrote  earlier  than  John. 

38.  Martha  received  him]  The  house  was  at  Bethany ;  and  this  visit 
was  before  the  sickness  and  death  of  Lazarus.  Bethany  (now  el'Aziriyeh)  is 
on  the  side  of  a  hill,  with  a  ravine  running  down  the  east  side  of  it.  The 
houses  are  poorly  built  of  stone.     There  is  a  crusading  building  with  a  tower, 


Common  Version. 

38  ^  Now  it  came  to  pass,  as  they  went,  that 
he  entered  into  a  certain  village:  and  a  certain 
woman  named  Martha  received  him  into  her 
house. 


Revised  Version. 
38      Now  as  they  went  on  their  way,  he  en- 
tered into  a  certain  village  :  and  a  certain  wo- 
man named  Martha  received  him  into  her 


Igg  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.         [Luke  10 :  39^2. 

called  the  Castle  of  Lazarus,  and  the  "  house  of  Lazarus "  is  pointed  out 
north  of  the  tower.  The  tomb  of  Lazarus  northeast  of  the  castle  has  been 
shown  since  the  fourth  century,  when  a  church  stood  over  it.  East  of  Bethany 
are  rock-cut  tombs,  near  the  main  road.  The  ground  is  rocky,  but  neatly 
terraced,  and  figs  and  olives  are  cultivated  about  the  village.  Jesus  may 
have  been  on  his  way  from  the  feast  of  tabernacles  or  of  dedication  at  Jeru- 
salem.    See  John  7:14;  10:22. 

39.  heard  his  word]  Martha  had  a  sister  called  Mary,  who,  moreover, 
sat  at  the  Lord's  feet  (see  revised  reading),  as  a  pupil  or  learner  was  then  ac- 
customed to  do,  and  heard  his  words.  Martha  seems  to  have  been  the  head 
of  the  little  household ;  she  was  probably  the  elder  of  the  two  sisters,  and 
some  suppose  that  she  was  a  widow.  Mary  (the  Greek  form  of  the  Hebrew 
name  Miriam)  was  a  devoted  disciple,  and  sought  first  a  knowledge  of  the 
things  of  the  kingdom  of  God  from  Jesus. 

40.  Martha  was  cumbered]  Literally,  the  Greek  reads  "Martha  was 
distracted  [dragged  in  different  directions]  about  many  attentions  or  serv- 
ings." The  old  Ethiopic  translation  renders  it :  "  Martha  labored  in  pre- 
paring many  things  for  him,"  and  an  old  Persic  version  reads :  "  Martha  was 
busied  in  preparing  food,  and  in  making  a  feast,"  which  is  a  good  comment 
rather  than  a  translation  of  the  Greek  text.  And  Martha  having  come  sud- 
denly, said :  Lord,  do  you  not  care  that  my  sister  has  left  me  alone  to  serve 
(as  at  the  table,  see  Acts  6:2):  bid  her  therefore  that  she  help  me.  The 
form  and  phrase  of  this  request  seems  like  one  fretted  with  the  work,  and  as 
if  Martha  thought,  it  is  no  use  for  me  to  bid  her  come,  and  so  she  appealed 
to  the  Lord  to  rouse  her  sister  to  a  sense  of  duty,  in  helping  in  the  prepara- 
tion of  a  hospitable  meal  and  reception. 

42.  Mary  hath  chosen  the  good  part]  Jesus  kindly  and  calmly 
answered,  repeating  her  name  to  make  his  word  more  tender  and  impressive, 
Martha,  Martha,  thou  art  anxious  and  troubled  (worried)  about  many  things; 
but  one  thing  (not  many  things)  is  needful ;  for  Mary  has  the  good  part  (the 
Greek  taken  with  the  previous  clause,  "one  thing"  might  be  used  to  signify 
the  choice  of  a  dish  or  morsel  at  a  meal  which  was  picked  out  for  an  esteemed 
guest)  that  shall  not  be  taken  from  her.  See  Matt.  6 :  33.  Jesus  does  not 
imply  that  a  contemplative  disciple  (Mary)  will  be  greater  than  a  busy,  active 
one  (Martha),  but  he  warns  Martha  and,  through  her,  us  against  being  so 


Common  Version. 

39  And  she  had  a  sister  called  Mary,  which 
also  sat  at  Jesus'  feet,  and  heard  his  word. 

40  But  Martha  was  cumbered  about  much 
serving,  and  came  to  him,  and  said.  Lord,  dost 
thou  not  care  that  my  sister  hath  left  me  to 
serve  alone  ?  bid  her  therefore  that  she  help  me. 

41  And  Jesus  answered  and  said  unto  her, 
Martha,  Martha,  thou  art  careful  and  troubled 
about  many  things : 

42  But  one  thing  is  needfvil ;  and  Mary  hath 
chosen  that  good  part,  which  shall  not  be 
taken  away  from  her. 


Revised  Version. 

39  house.  And  she  had  a  sister  called  Mary, 
who  also  sat  at  the  Lord's  feet,  and  heard 

40  his  word.  But  Martha  was  i  cumbered 
about  much  serving;  and  she  came  up  to 
him,  and  said.  Lord,  dost  thou  not  care 
that  my  sister  did  leave  me  to  serve  alone? 

41  bid  her  therefore  that  she  help  me.  But 
the  Lord  answered  and  said  unto  her, 
2  Martha,    Martha,  thou    art   anxious  and 

42  troubled  about  many  things:  ^but  one 
thing  is  needful :  for  Mary  hath  chosen 
the  good  part,  whicli  shall  not  be  taken 
away  from  her. 


1  Gr.  distracted.  2  A  few  ancient  authorities  read  Martha.  Martha,  thou  art  troubled:  Mary 

hath  chosen,  <£-c.         3  Many  ancient  autii  rities  reatl  bid  few  things  are  needful,  or  one, 


Luke  11: 1,2.] 


SEllVlNG  AND  PRAYING. 


169 


troubled  and  absorbed  with  the  anxious  cares  of  this  life,  with  what  we  shall 
eat  and  how  we  shall  be  clothed,  as  not  to  choose  and  gain  the  one  thing 
needful,  a  title  to  life  eternal. 

Chap.  11 : 1.    as  he  was  praying  in  a  certain  place]    This  indefinite 

expression  shows  that  Luke  did  not  make  a  definite  mark  of  time,  but  that 
his  "  order  "  is  one  of  thought.  Yet  this  may  have  followed  close  upon  the 
visit  at  Bethany  (10:42),  the  "one  of  his  disciples"  in  that  case  perhaps 
being  a  later  one,  and  Jesus  here  repeating  what  had  been  taught  the  twelve, 
in  Matt.  6:9.  The  "certain  place"  would  then  be  near  Jerusalem.  Jesus 
had  been  praying,  and  when  he  ceased,  which  implies  some  time  spent  in 
prayer,  one  of  his  disciples,  probably  a  new  one,  but  formerly  a  disciple  of 
John  the  Baptist,  said  unto  Jesus,  Lord,  teach  us  to  pray,  even  as,  or  like  as^ 
Jolm  also  taught  his  disciples.  We  have  no  record  of  any  forms  or  methods 
of  prayer  which  John  the  Baptist  taught  his  disciples.  But  we  know  that 
forms  of  prayer  were  common  among  the  Jews  at  that  period.  There  are 
many  given  in  the  Mishna,  which  were,  no  doubt,  in  use  orally  long  before 
the  Mishna  was  Avritten.  The  form  taught  by  our  Lord  is  sufficient.  God 
wrote  the  ten  commandments  twice  :  Jesus  gave  this  prayer  twice. 

2.  Wlien  ye  pray,  say]  The  forms  of  this  prayer  vary  in  the  oldest 
Greek  manuscript  copies:  and  the  form  here  given  is  not  identical  in  words 
with  that  given  in  Matt.  6:9.  If  the  Lord  had  intended  his  people  in  all 
ages  to  use  this  particular  formula  of  words,  we  would  have  expected  that  the 
forms  would  have  been  made  identical.  Hence  it  is  fair  to  infer  that  this  is 
a  "  model "  after  which  our  prayers  are  to  be  framed,  rather  than  a  precise 
formula  of  words  to  be  always  and  exactly  used.  Notice  the  variation  between 
the  common  and  the  revised  readings.  Observe  also  that  Luke  gives  a  much 
briefer  form  than  that  in  Matt.  6  :  9-13.  The  tliree  clauses  omitted  in  tlie 
revised  reading  are  also  omitted  in  several  ancient  Greek  manuscripts,  as  the 
Vatican,  and  Sinailic  in  part,  and  several  of  the  early  Fathers.  The  common 
theory  of  critical  scholars  is,  that  these  clauses  were  inserted  by  copyists  from 
the  form  given  by  Matthew.  But  as  Wordsworth  well  suggests,  if  the  copy- 
ists inserted  these  three  clauses  from  Matthew,  we  would  naturally  have 
expected  them  to  have  made  the  whole  prayer  conform  to  the  copy  in 
Matthew.  This  theory  is  therefore  unsatisfactory,  and  we  must  wait  for 
further  light  before  a  satisfactory  explanation  of  the  variations  can  be  given. 
Augustine  in  his  Confessions  says  of  this  prayer:  "I  prayed  it,  but  secretly 
with  an  unrenewed  heart ;  wished  God  would  not  hear  my  prayer."  Prayer 
here  begins  by  addressing  God  as  Father,  and  asking  and  desiring  that  his 


Common  Version. 

Chap.  XL— And  it  came  to  pass,  that,  as  he 
was  praying  in  a  certain  place,  when  he 
ceased,  one  of  his  disciples  said  nnto  liim. 
Lord,  teach  us  to  pray,  as  John  also  taught  his 
disciples. 

2  And  he  said  unto  them,  When  ye  pray, 
say,  Our  Father  which  art  in  heaven,  Hal- 
lowed he  thy  name.  Thy  kingdom  come. 
Thy  will  be  done,  as  in  heaven,  so  in  earth. 


Revised  Version. 

11  And  it  came  to  pass,  as  he  was  praying  in 
a  certain  place,  that  when  he  ceased,  una 
of  his  disciples  said  unto  him,  Lord,  teach 
us  to  pray,  even  as  John  also  taught  his 
2  disciples.  And  he  said  unto  them.  When  ye 
pray,  say,  i  Father,  Hallowed  be  thy  name. 


1  Many  ancient  authorities  read  Our  Father,  icho  art  in  heaven.     See  Matt.  vi.  9. 


170  ^  COMMENTARY  ON  THE  GOSPEL   OF  LUKE.  [Luke  11 : 3, 4. 

name  be  hallowed,  made  liolj ;  that  his  kingdom  come  everywhere  without 
limitation.  The  addi-ess,  "  Father,"  puts  us  at  once  in  God's  family.  We  are 
not  orphans,  but  children  ;  sons  and  daughters  of  the  Lord.    Gal.  3  :  26. 

3.  daily  bread]  The  form  of  this  clause  may  be  suggested  from  the 
daily  gift  of  the  manna  in  the  wilderness.  Having  sought  first  the  things 
of  the  kingdom,  the  next  petition  is  for  bread,  daily  needs  for  the  body,  and 
daily  bread  for  the  soul  may  be  fairly  understood  as  included  also  in  this 
clause  of  the  prayer.  For  whether  tbe  Greek  be  rendered  "our  daily  bread" 
or  "  our  bread  for  the  coming  day,"  as  in  the  margin  of  the  Revised  Version, 
or  "bread  for  our  subsistence,"  the  practical  meaning  is  nearly  the  same. 
The  difference  to  a  simple-hearted  disciple  will  be  small;  in  either  case  lie 
looks  to  God  for  his  daily  needs,  both  physical  and  spiritual.  Compare 
Jacob's  prayer,  "  If  God  give  me  bread,"  Gen.  28  :  20,  with  the  words  of 
Jesus:  "I  am  the  bread  of  life."  John  6:35.  Prayer  is  an  expression  of 
our  needs  to  God ;  it  is  the  language  of  the  heart,  not  an  exhibition  of  the 
critical  distinctions  of  the  intellect. 

4.  forgive  us  our  sins :  for  we  .  .  forgive]  Tyndale's  version  says 
"trespasses,"  and  from  his  version  through  the  Bishops'  version  this  word 
came  into  the  Book  of  Common  Prayer  used  in  the  Church  of  England  and 
in  the  Protestant  Episcopal  Church  of  America.  But  "  trespasses "  is  not 
here  in  the  Common  nor  the  Revised  Versions  of  the  Bible.  Notice  also 
that  in  this  clause  the  prayer  teaches  us  to  ask  God  to  forgive  us,  for  we  our- 
selves also  forgive  every  one  that  is  indebted  to  us.  One  ground  and  appa- 
rently the  only  ground,  except  the  mercy  of  God,  on  which  we  can  ask  to  be 
forgiven,  is  that  we  have  forgiven  all,  every  one.  The  "indebted"  means 
those  owing  us  in  an  ethical,  or  moral  and  spiritual  sense.  He  who  has  not 
himself  a  forgiving  spirit  cannot  really  pray  this  prayer.  This  petition 
implies  that  those  seeking  pardon  are  willing  to  forgive;  and  it  is  also  a 
proof,  as  Augustine  declares,  that  a  perfectly  sinless  state  is  not  attained  in 
this  life  as  the  old  Pelagians  and  some  modern  professors  of  religion  assert. 
The  absence  of  any  reference  to  the  work  of  Christ,  Godet  regards  as  a 
striking  proof  of  the  authenticity  of  this  prayer.  We  also  are  to  pray  "  lead 
us  not  into  temptation."  God  may  permit  us  to  be  tempted,  but  we  ask  not 
to  be  led  into  temptation,  and  not  to  be  tempted  above  that  we  are  able  to 
bear.  1  Cor.  10:13;  2  Peter  2  :  9.  Here  this  form  of  the  prayer  ends.  But 
see  margin  of  Revised  Version. 

Luke  takes  special  notice  of  the  frequent  seasons  of  prayer  in  which  Jesus 
engaged.  He  alone  records  the  prayer  of  Christ  for  his  murderers,  and  the 
two  parables  which  illustrate  the  value  and  importance  of  importunate,  per- 


CoMMON  Version. 

3  Give  ns  day  by  day  our  daily  bread. 

4  And  forgive  us  our  sins;  for  we  also  for- 
give every  one  that  is  indebted  to  us.  And 
lead  us  not  into  temptation ;  but  deliver  us 
from  evil. 


Kevised  Version. 

3  Thy  kingdom  come.l     Give  us  day  by  day 

4  2  our  daily  bread.  And  forgive  us  our  sins ; 
for  we  ourselves  also  forgive  every  one  that 
is  indebted  to  us.  And  bring  us  not  into 
temptation. 3 


1  Many  ancient  authorities  add  Thy  icill  be  done,  as  in  heaven,  so  on  earth.     See  Matt.  vi.  10. 

-  Gr.  our  bread  for  Uie  coming  day,  or  our  needful  bread. 

3  Many  ancient  authorities  add  but  deliver  us  from  the  evil  one  (or,  from  evil).     See  Matt.  vi.  13. 


Luke  11: 5-7.]  ASKING  AND  RECEIVING.  171 

severing  prayer.  There  are  nearly  fifty  recorded  prayers,  brief  or  extended, 
in  the  Old  Testament.  The  substance  of  this  model  prayer  of  our  Lord  can 
be  found  in  them.  Jesus  brought  all  our  needs  together  into  one  simple, 
comprehensive,  and  brief  prayer,  adapted  to  all  peoples  and  conditions,  and  to 
all  the  temporal  and  spiritual  wants  of  the  human  race.  A  divine  nature  only 
could  teach  us  such  a  prayer.  God  alone  could  tell  us  how  we  ought  to  pray 
and  how  he  would  have  us  pray  to  him. 

Suggestive  Applications. — 1.  Prayer  is  an  expression  of  our  help- 
lessness. 2.  It  is  blessed  for  us  to  entertain  Christ.  3.  When  Christ 
speaks,  be  swift  to  hear.  See  James  1  :  19.  4.  Christ  rebukes  fretting  care 
in  his  people.  5.  Spiritual  food  is  more  important  than  physical  food.  See 
Job  23  :  12.  6.  A  church  full  of  contemplative  Marys  might  make  some  mis- 
takes as  well  as  a  church  full  of  bustling  Marthas.  7.  Man,  as  a  creature, 
subject,  sinner,  and  as  a  pardoned,  accepted  child  of  God  needs  to  pray. 
8.  Prayer  should  be  expressive  of  worship,  adoration,  submission,  dependence, 
repentance,  supplication,  love,  faith,  and  hope.  9.  The  holy  lives  of  believers 
glorify  the  name  of  God.  10.  God's  kingdom  is  forever  and  ever.  See  Dan. 
2  :  44 ;  Ps.  22  :  28 ;  Rev.  21  :  22-27  ;  22  : 1-5. 

Asking  AND  Receiving.     11:5-13.    Compare  Matt.  7  :  7-12. 

JuD^A  NEAR  Jerusalem,  a.d.  29. 

5.  have  a  friend]  The  friend  coming  at  midnight  would  be  an  unusual 
and  somewhat  severe  test  with  us.  But  in  the  East,  where  it  is  not  unusual 
to  travel  by  night  to  avoid  the  heat,  this  midnight  call  would  not  be  an  uncom- 
mon one.  Bread  in  that  warm  climate  will  not  keep  long,  and  neighborly 
acts  of  this  kind  are  almost  a  necessity.  The  Jewish  custom  of  borrowing 
bread  is  illustrated  by  several  passages  in  the  Mishna,  some  of  them  relating 
to  the  methods  of  borrowing  bread  allowable  on  the  Sabbath.  See  Mish. 
Sabb.  23:  1.  The  "loaves"  were  small,  more  like  our  griddle-cakes  in  size 
and  shape,  hence  three  would  be  a  moderate  supply  for  one  person.  Some 
suggest  that  there  were  three  for  politeness ;  that  is,  one  for  the  guest,  one  for 
the  host,  and  one  to  show  abundance.  The  whole  scene  is  drawn  in  remark- 
able accord  with  prevalent  Jewish  custom. 

6.  I  have  nothing  to  set  before  him]  Eastern  hospitality  required 
prompt  attention  to  the  hunger  of  a  guest,  especially  a  traveller.  Notice  the 
instances  in  Old  Testament  history,  of  Abraham,  Gen.  18  :  5-8 ;  of  Lot,  Gen. 
19  :  3  ;  of  Manoah,  Judg.  13  :  15, 'l6  ;  and  of  Saul,  1  Sam.  9  :  24. 

7.  Trouble  me  not]     The  man  awakened  at  midnight,  responds  to  the 


Common  Version. 

5  And  he  said  unto  them,  Which  of  you  shall 
have  a  friend,  and  shall  go  unto  him  at  mid- 
night, and  say  unto  him,  Friend,  lend  me 
three  loaves ; 

6  For  a  friend  of  mine  in  his  journey  is 
come  to  me,  and  I  have  nothing  to  set  before 
him? 

7  And  he  from  within  shall  answer  and  say, 
Trouble  me  not :  the  door  is  now  shut,  and  my 
children  are  with  me  in  bed;  I  cannot  rise  and 
give  thee. 


Revised  Version. 

5  And  he  said  unto  them.  Which  of  you 
shall  have  a  friend,  and  shall  go  unto  him 
at  midnight,  and  saj'  to  him,  Friend,  lend 

6  me  three  loaves;  for  a  friend  of  mine  is 
come   to  me  from  a  journej',  and  I  have 

7  nothing  to  set  before  liim  ;  and  he  from 
within  shall  answer  and  say.  Trouble  me 
not:  the  door  is  now  shut,  and  my  children 
are  with  me  in  bed  ;  I  cannot  rise  and  give 


172 


A   COMMENTARY  ON  THE  GOSPEL  OF   LUKE. 


[Luke  11  :  8-11. 


call  of  his  friend,  in  a  vexed  tone ;  do  not  bother  me,  the  door  is  shut,  and  the 
Greek  signifies,  "  is  bolted  "  or  barred,  and  ray  children  are  with  me  in  bed, 
or  in  the  sleeping  place.  The  Greek  word  for  bed  applies  to  any  room  or 
place  used  for  sleeping,  as  well  as  to  a  bed  or  couch.  In  Syria  the  whole 
family,  father  and  children,  would  have  one  and  the  same  place  for  sleeping. 
There  were  so  many  obstacles  in  the  way ;  it  would  be  so  much  trouble  to 
unbar  the  door,  and  find  the  loaves,  and  it  would  be  so  likely  to  disturb  the 
children,  that  with  extreme  naturalness,  the  friend  answered  that  he  could 
not. 

8.  because  of  his  importunity  he  will]  His  friendship  will  not  move 
him  to  grant  the  request,  but  the  importunity,  literally  "  the  shamelessness" 
of  the  caller  will  cause  him  to  "arise  and  give  him  as  many  as  he  needeth." 
The ''importunity"  implies  that  the  friend  keeps  on  calling  in  the  face  of 
rebuffs  ;  as  an  impudent  beggar  might  do.  The  allegorical  interpretations  of 
this  illustration,  which  find  a  special  signification  in  each  of  the  details,  as 
that  the  three  loaves  represent  the  trinity,  the  guest  the  heathen,  the  children 
the  saints  or  angels  now  in  glory,  and  so  on,  though  very  old,  are  too  fanciful 
to  be  accepted.  These  details  are  the  "machinery"  of  the  illustration,  the 
point  illustrated  is  the  importance  of,  and  the  success  which  follows  persever- 
ing prayer.  This  is  the  lesson  plainly  taught.  It  is  needless  to  look  for  i 
other  occult  meanings  and  lessons  in  the  details  used  to  give  efi'ect  to  the  main 
teaching.     They  are  as  feathers  to  the  arrow. 

9.  Asl{  .  .  seek  .  .  knock]  These  three  ways  of  striving  to  have  our 
wants  supplied  are  given  as  further  illustrations  of  several  lines  along  which 
our  spiritual  needs  may  be  urged.  Not  content  with  asking,  we  are  to  follow 
it  by  seeking  and  searching,  see  Deut.  4  :  29,  and  to  add  to  that  knocking. 
That  is,  when  asking  does  not  bring  all  that  is  needed,  continue  on  seeking, 
as  well  as  asking,  see  John  15  :  7  ;  16  :  23;  and  when  there  are  obstacles  as 
locked  doors,  barred  gates,  knock  for  hel{),  that  the  difficulties  may  be 
removed,  and  a  door  opened  for  spiritual  blessings  and  spiritual  oppor- 
tunities. 

11.  bread  . .  stone  . .  fish  , .  serpent . .  egg  . .  scorpion]  These  il- 
lustrations were  familiar,  because  drawn  from  home  life  in  Syria.  The  bread, 
or  loaf  of  the  East  bore  some  resemblance  to  a  flat  stone,  suggestive  perhaps 
of  this  comparison ;  some  fish  also  reseinbled  a  serpent  in  form,  as  the  eel. 


Common  Version. 

8  I  say  unto  you,  Though  he  will  not  rise 
and  give  him,  beciiuse  he  is  his  friend,  yet 
because  of  his  importunity  he  will  rise  and 
give  him  as  many  as  he  needeth. 

9  And  I  say  unto  you,  Ask,  and  it  shall  be 
given  you ;  seek,  and  ye  shall  find ;  knock, 
and  it  shall  be  opened  unto  you. 

10  For  every  one  that  asketh  receiveth  ;  and 
he  that  seeketh  findeth ;  and  to  him  that 
knocketh  it  shall  be  opened. 

11  If  a  son  shall  ask  bread  of  any  of  you 
that  is  a  father,  will  he  give  him  a  stone?  or 
if  he  ask  a  fish,  will  he  for  a  fish  give  him  a 
serpent  ? 

1  Or,  whatsoever  things         -  Some  ancient  auth 


Revised  Version. 

8  thee?  I  say  unto  you,  Though  he  will 
not  rise  and  give  him,  because  he  is  his 
friend,  yet  because  of  his  importunity  he 
will  arise  and  give  him   *  as  many  as  he 

9  needeth.  And  I  say  unto  you,  Ask,  and  it 
sliall  be  given  you;  seek,  and  ye  shall  find; 
knock,  and  it  shall  be  opened  unto  you. 

10  For  every  one  that  asketh  receiveth ;  and 
he  that  seeketh  findeth  ;  and  to  him  that 

11  knocketh  it  shall  be  opened.  And  of  which 
of  you  that  is  a  father  shall  his  son  ask  -  a 
loaf,  and  he  give  him  a  stone  ?  or  a  fish,  and 


orities  omit  a  loaf,  and  he  give  him  a  stone f  or. 


LrKE  11  :  12,  13.] 


THE  DUMB  MAN;    THE  UNCLEAN  SPIRIT. 


Ill 


These  two  illustrations  are  given  by  Matthew.  The  third  is  peculiar  to  Luke. 
The  scorpion  is  a  crab-shaped  animal,  and  some  species  in  the  East  are 
exceedingly  poisonous.  If  a  child  ask  for  any  form  of  food,  an  earthly 
father  would  not  give  him  a  hurtful  thing  in  answer  to  his  child's  request. 
What  then  ? 

13.    If  ye  then,  being  evil,  know  .  .  how  much  more]    This  is  no 

longer  a  comparison  but  a  contrast.  The  contrast  is  between  man  and 
Jehovah  as  our  Father.  It  may  also  signify  the  contrast  between  our  God 
and  the  gods  of  the  heathen.  The  Greek  Euripides  says,  "Tears  cannot 
restore  the  dead  ;  nothing  remains  but  to  forget  the  blessings  of  the  past,  and 
submit  to  the  future."  Cato  bitterly  exclaimed,  "I  see  no  reason  to  trust 
the  gods,  since  our  enemies  triumph  ! "  Cicero  regards  the  world  as  a  gloomy 
theatre;  everywhere  are  the  altar  and  victim.  Plutarch  says,  "The  best  the 
gods  can  give  is  eternal  sleep."  Now  see  what  Jesus  says ;  you  who  are  morally 
evil,  know  how  to  give  temporal  good  to  your  children  ;  how  much  more,  in 
contrast  with  you,  shall  your  heavenly  Father,  who  is  the  supreme  Good, 
give  (not  merely  know  how  to  give),  promptly  and  really  give  the  Holy  Spirit 
with  all  that  gift  implies — new  birth,  holy  life,  spiritual  bread,  Fatherly  care, 
and  final  eternal  bliss — to  them  that  ask  him.  The  only  limitation  in  this 
gracious  and  boundless  gift  here  is,  that  we  "  ask  him,"  The  promise  here  is 
as  broad  as  the  race  of  man,  and  as  boundless  as  the  mercy  of  God. 

Suggestive  Applications, — 1.  Perseverance  in  prayer  brings  success. 
2.  Difiiculties  should  only  increase  our  importunity  in  prayer.  3.  God  is 
more  willing  to  give  the  Holy  Spirit  to  those  that  ask  him  than  au  earthly 
father  is  to  give  good  gifts  to  his  children. 


The  Dumb  Man  ;  The  Unclean   Spirit.    11 :  14-28.    Compare  Matt. 
12:22-45;  Mark  3  :  22-30. 

Galilee,  Autumn,  a.d.  28. 

The  narrative  of  this  charge  against  Jesus,  that  he  cast  out  demons  by  the 
power  of  the  prince  of  demons,  instead  of  by  the  Spirit  of  God,  Luke  intro- 
duces here  in  connection  with  the  mention  of  the  gift  of  the  Holy  Spirit. 
Wordsworth  regards  this  portion  of  Luke's  narrative  as  a  striking  instance 
of  the  way  in  which  the  Holy  Spirit  led  to  the  grouping  of  incidents  and  say- 
ings according  to  their  spiritual  connection.  Incidentally  also  this  mode  of 
writing  supplies  a  silent  proof,  not  only  of  Luke's  posteriority  to  Matthew 
and  Mark,  but  also  of  the  divine  origin  of  the  Gospels.  The  time  and  place 
of  these  incidents  are  fixed  by  Matthew  and  Mark.  The  Spirit  now  deals 
with  them  through  Luke,  according  to  their  inner  relation  to  each  other. 
But  on  the  other  hand,  recent  harmonists  find  it  as  difficult  to  disconnect  this 


Common  Version. 

12  Or  if  he  shall  ask  an  egg,  will  he  offer 
him  a  scorpion  ? 

13  If  ye  then,  being  evil,  know  how  to  give 
good  gifrs  unto  your  children ;  how  much 
more  shall  your  heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask  him  ? 


Revised  Version. 

12  he  for  a  fish  give  him  a  serpent?  Or  if  he 
shall  ask  an  egg,  will   he  give  him  a  scor- 

13  pion  ?  If  ye  then,  being  evil,  know  how  to 
give  good  gifts  unto  your  children,  how 
much  more  shall  your  heavenly  Father 
give  the  Holy  Spirit  to  them  that  ask  him  ? 


174 


A   COMMENTARY   ON   T^E  GOSPEL  OF  LUKE.       [Luke  11  :  14-18. 


passage  from  what  precedes  in  Luke,  and  to  explain  the  dissimilarities  in  the 
narratives,  as  to  account  for  the  correspondences.  So  we  cannot  be  certain 
that  this  is  not  a  different  occasion  from  that  noticed  in  Matt.  12  :  22,  though 
the  strongest  arguments  still  point  to  identity  of  events, 

14.  casting  out  a  devil  [demon]  . .  dumb]  The  demoniac  spirit  in 
the  man  seems  to  have  made  the  man  dumb.  If  this  is  the  same  case  as  that 
noticed  in  Matt.  12 :  22,  he  was  blind  also.  When  the  demon  was  cast  out  by 
the  power  of  Jesus,  tlie  man's  powers  of  speech  were  restored  to  him,  and 
the  people  marvelled  at  this  power  in  Jesus  to  make  evil  spirits  leave  men. 

15.  By  Beelzebul)]  The  skeptics  and  rationalists  of  that  day  had  their 
way  of  explaining  the  power  of  Jesus,  as  some  have  now.  It  was  by  Beelze- 
bub, or  Beelzebul  as  the  Sinaitic  and  Vatican  copies  read.  Beelzebul  comes 
from  the  Aramaic,  and  was  the  name  for  the  chief  of  demotis ;  Beelzebub 
was  a  Philistine  god  of  the  flies,  and  this  title  may  not  unnaturally  have 
been  transferred  to  Satan,  as  Buxtorf,  Lightfoot,  Winer,  and  Robinson  sug- 
gest. These  Jewish  rationalists  charged  that  Jesus  was  in  league  with 
Satan,  and  had  power  to  cast  out  demons  because  he  was  in  this  Satanic 
partnership. 

16.  a  sign  from  heaven]  Another  class  of  Jewish  skeptics  pretended 
not  to  be  satisfied  with  these  manifestations  of  his  power  over  evil  spirits,  but 
wanted  to  see  a  sign  from  heaven,  that  is,  a  sign  in  the  heavens  or  sky,  or  a 
sign  like  the  fire  from  heaven  which  Elijah  brought  down,  or  the  pillar  of 
cloud  in  the  wilderness.     In  v.  29  we  shall  see  how  he  answers  this  class. 

18.    if  Satan  .  •  divided  against  liimself  ]    Jesus  first  answers  the 

charge  that  his  power  comes  from  Satan.  A  kingdom  or  a  house  divided, 
filled  with  discord,  strife,  dissension,  and  anarchy  cannot  stand.  A  kingdom 
is  destroyed  by  internal  civil  war  ;  "  house  falleth  against  house,"  is  Meyer's 
rendering.  So  if  I  can  cast  out  demons  because  I  am  in  league  Avith  Satan, 
then  his  kingdom  is  divided  against  itself;  Satan  is  casting  out  Satan ;  see 
Mark  3  :  23  ;  how  can  his  kingdom  stand  ?  To  ask  the  question  was  the  most 
forcible  way  of  saying,  it  cannot  stand.  But  "by  whom  do  your  sons  cast 
them  out?"  v.  19.  This  may  refer  to  the  disciples  as  "sons  of  Jews"  who 
had  cast  out    demons.     Or,  it   may  refer  to  the  pretended  power  of  the 


Common  Version. 

14  ^  And  he  was  casting  out  a  devil,  and  it 
was  dumb.  And  it  came  to  pass,  when  the 
devil  was  gone  out,  the  dumb  spake ;  and  the 
people  wondered. 

15  But  some  of  them  said,  He  casteth  out 
devils  through  Beelzebub  the  chief  of  the 
devils. 

16  And  others,  tempting  Jiim,  sought  of  him 
a  sign  from  heaven. 

17  But  he,  knowing  their  thoughts,  said  un- 
to them,  Every  kingdom  divided  against  itself 
is  brought  to  desolation  ;  and  a  house  divided 
against  a  house  falleth. 

18  If  Satan  also  he  divided  against  himself, 
how  shall  his  kingdom  stand  ?  because  ye  say 
that  I  cast  out  devils  through  Beelzebub. 


Kevised  Version. 

14  And  he  was  casting  out  a  demon  v)hich 
was  dumb.  And  it  came  to  pass,  when  the 
demon  was  gone  out,  the  dumb  man  spake ; 

15  and  the  multitudes  marvelled.  But  some 
of  them  said,  l  By  Beelzebub  the  prince  of 

16  the  demons  casteth  he  out  demons.  And 
others,  trying  him,  sought  of  him  a  sign 

\l  from  heaven.  But  he,  knowing  their 
thoughts,  said  unto  them,  Every  kingdom 
divided  against  itself  is  brought  to  deso- 
lation ;    -  and   a  house   dividrd  against  a 

18  house  falleth.  And  if  Satan  also  is  divided 
against  himself,  how  sliall  his  kingdom 
stand?    because    ye    say    that  I    cast    out 


Or,  In 


•Or,  and  house  falleth  wpon  house. 


Luke  11  :  19-24. 


THE  DUMB  MAN  ;  THE   UNCLEAN  SPIRIT. 


175 


Pharisees  to  cast  out  evil  spirits.  Such  a  case  is  given  later  by  Luke  in  Acts 
19 :  13.  This  was  a  keen  and  justifiable  turn  of  the  charge  upon  them, 
popularly  known  as  argumentum  ad  hominem.  Even  your  sons  will  become 
your  judges  to  condemn  you  on  the  charge.  Demons  do  not  cast  out 
demons. 

20.  if  I  with  [by]  tke  finger  of  God]  If  I  by  the  finger,  Spirit  or 
power  of  God  cast  them  out,  then  the  kingdom  of  God  has  come  unawares 
upon  you.  On  the  phrase  "  finger  of  God,"  compare  the  expression  of  the 
magicians  to  Pharaoh,  "  This  is  the  finger  of  God,"  Ex.  8  :  19.  The  "king- 
dom of  God"  (not  kingdom  of  heaven),  is  the  uniform  phrase  used  by  Luke 
in  his  Gospel.  Wordsworth  suggests  that  this  is  because  his  is  a  Gospel  for 
the  Gentiles;  he  was  careful  not  to  countenance  the  heathen  idea  of  a  local 
deity.  But  notice  in  this  connection  that  Satan  is  represented  as  a  real  per- 
sonal being,  not  a  mere  principle  of  evil. 

22.  when  a  stronger  than  he]  Jesus  goes  on  with  the  argument  in 
respect  to  his  power  to  cast  out  demons.  The  strong  one  (not  "man"  which 
is  not  in  the  Greek)  here  is  Satan,  armed  and  in  his  palace,  and  his  goods  and 
subjects  are  peacefully  held.  When  a  "  mightier  one  "  (for  it  is  the  same 
Greek  word  as  that  used  by  John  the  Baptist  in  describing  Jesus),  see  Mark 
1:7;  Luke  3  :  16,  comes  upon  the  strong  one  and  overcomes  him,  and  takes 
from  him  his  whole  armor  wherein  he  trusted,  then  he  divideth  his  spoils, 
won  from  the  strong  one,  even  Satan.  In  a  warfare  of  this  kind,  there  is  no 
possible  neutrality.  He  that  does  not  join  Christ  against  Satan  is  against 
Christ.  Whoever  gathereth  not  with  him  scattereth  his  power  and  influence, 
and  so  far  destroys  its  good  effects  as  the  skeptical  Pharisees  were  doing. 
This  is  the  complement  of  the  truth  noticed  in  Luke  9 :  50.  There  the 
persons  were  professedly  on  .Jesus'  side,  and  using  his  name  in  a  reverent  way 
to  work  miracles.  Here  the  persons  are  accusing  Jesus  of  being  in  league 
with  the  devil,  and  gaining  his  power  from  him ;  they  were,  therefore,  on  the 
opposite  side,  as  really  as  if  they  were  in  Satan's  hosts,  fighting  against  God's 
kingdom. 

24.     unclean  spirit  .  .  out  of  a  man]     This  illustration  or  parable  of 


Common  Version. 

19  And  if  I  by  Beelzebub  cast  out  devils,  by 
wliom  do  your  sons  cast  them  out?  therefore 
shall  they  be  your  judges. 

20  But  if  I'with  the  finger  of  God  cast  out 
devils,  no  doubt  the  kingdom  of  God  is  come 
upon  you. 

21  When  a  strong  man  armed  keepeth  his 
palace,  his  goods  are  in  peace: 

22  But  when  a  stronger  than  he  shall  come 
upon  him,  and  overcome  him,  he  taketh  from 
him  all  his  armour  wherein  he  trusted,  and 
divideth  his  spoils. 

23  lie  that  is  not  with  me  is  against  me ;  and 
he  that  gathereth  not  with  me  scattereth. 

2-4  When  the  unclean  .'spirit  is  gone  out  of  a 
man,  he  walketh  through  dry  places,  seeking 
rest;  and  finding  none,  he  sai'th,  I  will  return 
unto  my  house  whence  I  came  out. 

1  Or,  in 


Revised  Version. 

19  demons  l  by  Beelzebub.  And  if  I  l  by 
Beelzebub  cast  out  demons,  by  whom  do 
your  sons  cast  them  out?   therefore   shall 

20  they  be  jour  judges.  But  if  I  by  the  finger 
of  God  cast  out  demons,  then  is  the  kingdom 

21  of  God  come  upon  you.  When  the  strong 
mem  fully  aimed  gnardeth  his  own  court, 

22  his  goods  are  in  peace  :  but  when  a  stronger 
than  he  shall  come  upon  him,  and  overcome 
him,  he  taketh  from  him  his  whole  armour 
wherein  he  trusted,  and  divideth  his  spoils. 

23  He  that  is  not  with  me  is  against  me ;  and 
he  that  gathereth  not  with  me  scattereth. 

24  The  unclean  spirit  when  2  he  is  gone  out  of 
the  man,  passoth  through  waterless  places, 
seeking  rest;  and  finding  none,  2he  saith, 
I  will  turn  back  unto  my  house  whence  I 


"  Or,  it 


176 


A  COMMENTARY  ON   THE  GOSPEL  OP   J^UKE.        [Luke  11  :  25-28. 


the  unclean  spirit,  primarily  sets  forth  the  incorrigible  state  of  Israel  and  of 
those  who  thus  reject  God,  and  are  allied  with  Satan  and  demons.  The  Jew«?, 
according  to  the  Mislina,  supposed  that  unclean  spirits  frequented  ruins  and 
arid  deserts.  Compare  Tobit  8  :  3.  Some  suppose  that  it  is  the  man  that 
seeks  rest  or  a  lodging  place,  and  avoids  human  society,  either  from  habit,  or 
because  he  is  temporarily  abandoned  by  the  evil  spirit,  and  is  in  a  maze  and 
wanders  aimlessly  about.  But  this  is  contrary  to  the  plain  reading  of  the 
text.  The  meaning  clearly  is  that  the  evil  spirit  wanders  about  and  finds  no 
rest.  Then  it  decides  to  return,  and  taking  to  itself  seven  other  evil  spirits 
does  return.  This  makes  the  illustration  consistent.  The  evil  spirit  returns 
to  its  house,  the  human  soul,  and  finds  it  swept  and  garnished,  as  a  reformed 
yet  unconverted  person  might  be.  For  instances  of  this  kind,  see  Simon 
.*.  Magus,  Saul,  and  Balaam.  On  "seven"  spirits,  compare  the  case  of  Mary 
Magdalene,  Luke  8:2;  Mark  16  :  9.  With  brazen  impudence  he  says,  I  will 
return  to  "  my  "  house,  as  if  it  were  always  and  truly  his  own. 

26.  seven  other  spirits]  So  he  joineth  seven  (a  complete  number) 
other  spirits,  more  evil  than  himself  (or  itself).  This  seems  to  imply  that 
even  among  demons  there  are  degrees  in  wickedness,  as  there  are  degrees  of 
grace  and  glory  in  heaven.  And  like  the  legion  of  demons  in  the  Gadarene 
demoniac,  they  enter  in  and  dwell  there  ;  then  the  last  state  of  tliat  man 
becomes  worse  than  the  first.  Any  man  half  reformed,  but  not  renewed  by 
the  Spirit  of  God,  is  liable  to  become  repossessed  of  evil  in  a  sevenfold  degree. 
The  Israelites  were  partially  reformed,  the  demons  temporarily  cast  out  by 
their  captivity  and  sore  trials  in  the  Maccabaean  period,  but  the  demon  spirit 
had  repossessed  the  nation  so  that  they  denied  their  own  Messiah  and  cruci- 
fied him.  Their  history  illustrates  the  history  of  a  soul  that  is  not  fully 
possessed  and  held  by  the  Spirit  of  God. 

21.  a  certain  woman]  Tradition  says  this  woman  was  a  maid-servant 
to  Martha  and  Mary,  named  Marcella.  The  won)an's  expressions  indicate 
that  she  was  a  mother,  for  she  voices  the  motherly  instincts  and  feelings.  It 
is,  possibly,  the  first  intimation  of  what  grew  to  be  Mariolatry  in  the  church. 

28.  ratlier,  blessed  . .  tliey  tliat  liear  tlie  word  of  God]  This  gen- 
tle reproof  of  the  woman's  rapturous  exclamation  may  have  been  intended 
to  repress  the  spirit  of  adoration  for  the  Virgin  Mary,  which  afterward 
sprang  up  in  the  church.     Jesus  does  not  deny  the  woman's  words,  but  points 


Common  Version. 

25  And  when  he  cometh,  he  findeth  il  swept 
and  garnished. 

26  Then  goeth  he,  and  taketh  tn  him  seven 
other  spirits  more  wicked  than  himself ;  and 
they  enter  in,  and  dwell  there:  and  the  last 
Stat"  of  that  man  is  worse  than  the  first. 

27  ^  And  it  came  to  pass,  as  he  spake  these 
tilings,  a  certain  woman  of  the  company  lifted 
up  her  voice,  and  said  nnto  him,  Blessed  is  the 
womb  tliat  bare  thee,  and  the  paps  which  thou 
hast  sucked. 

28  But  he  said,  Yea,  ratlier.  Messed  are  they 
that  hear  the  word  of  God,  and  keep  it. 


1  Or,  it 


Revised  Version. 

25  came  out.     And   when  i  he  is  come,  •  he 

26  findeth  it  swept  and  garnished.  Then 
goeth  1  he,  and  taketh  tn  him  seven  other 
spirits  more  evil  than  2  himself;  and  they 
enter  in  and  dwell  there :  and  the  last 
state  of  that  man  becometh  worse  than  the 
first. 

27  And  it  came  to  pass,  as  he  said  these  things, 
a  certain  woman  out  of  the  multitude  lifted 
up  her  voice,  and  said  unto  him.  Blessed  is 
the  womb  that  l>are  thee,  and  the  breasts 

28  which  thou  didst  suck.  But  he  said.  Yea 
rather,  blessed  are  tliey  that  hear  the  word 
of  God,  and  keep  it. 

8  Or,  itself 


Luke  11  :  29-31.]  AN   EVIL  GENERATION   REPROVED.  177 


out  who,  rather  than  his  natural  mother,  are  to  be  counted  as  blessed,  even 
those  who  hear  and  keep  the  word,  the  whole  counsel,  commands,  and  will  of 
God. 

Suggestive  Applications. — 1.  Obstinate  unbelief  is  n^ver  at  a  loss  for 
excuses.  2.  Tiiose  who  cavil  at  the  truth  are  often  reckless  in  their  assertions. 
3.  Division  brings  destruction  :  union  brings  strength,  and  often  safety.  4.  It 
is  hypocritical  to  condemn  in  others  what  we  justify  in  ourselves  or  our  friends. 
5.  The  soul  of  an  miconverted  man  is  the  devil's  palace.  6.  Christ  alone 
can  overcome  the  devil,  and  keep  him  out  of  our  hearts.  7.  Reformation  is 
good,  but  a  new  heart  alone  gives  promise  of  a  lasting  and  genuine  reform. 
8.  Pretended  reform  is  a  common  road  to  religious  apostacy.  9.  Mary  said, 
"All  generations  shall  call  me  blessed,"  Luke  1 :  48.  10.  Christ  calls  those 
blessed  who  hear  and  keep  God's  word.  IHj 

An  Evil  Generation  Eeproved.    11  :  29-41.    Compare  Matt.  12  • 

38-45. 

Galilbe?  a.  d.  28? 

29.    when  the  people  were  gathered]    Or,  "  When  the  multitudes 

were  gathering  together,"  see  revised  reading.  This  is  a  general  note  only  as 
to  time.  No  doubt,  such  gatherings  were  frequent  during  Christ's  ministry. 
Jesus  now  answers  those  noticed  in  v.  16,  who  were  seeking  a  sign  from 
heaven.  The  generation  was  an  evil  one,  for  it  was  unbelieving,  and  de- 
manded unreasonable  evidences  in  proof  of  Jesus'  authority.  They  wanted 
a  heavenly  sign,  but  the  only  sign  granted  was  that  of  Jonah.  As  he  was  a 
sign  or  a  witness  against  the  people  of  Nineveh,  so  Jesus  and  liis  mission  and 
resurrection  would  prove  to  be  a  sign  against  that  Jewish  generation.  The 
Ninevites  repented  :  the  Jews  did  not  repent.  But  there  is  a  further  refer- 
ence to  the  burial  of  .Jonah  in  the  fish,  and  his  coming  forth  in  three  days:  a 
symbol  of  the  burial  and  resurrection  of  Jesus.     See  Matt.  12 :  40. 

31.  queen  of  the  south]  The  queen  of  Sheba  who  visited  Solomon. 
1  Kings  10:1.  She  had  faith  ;  she  was  not  unbelieving  ;  for  she  made  the 
long  journey  to  hear  Solomon's  wisdom.  But  here  was  some  thing  or  sign 
greater  (not  some  person  greater,  though  that  was  a  truth),  or  superior  to  that 
of  Jonah  or  of  Solomon.  The  Greek  word  ttIeIov  rendered  "greater"  or 
"more  than"  in  the  margin  of  the  Revised  Version  is  neuter,  and  hence 


Common  Version. 


29  ^  And  when  the  people  were  gathered 
thick  together,  he  began  to  say,  This  is  an 
evil  generation :  they  seek  a  sign  ;  and  there 
shall  no  sign  be  given  it,  bnt  the  sign  of  Jonas 
the  prophet. 

30  For  as  Jonas  was  a  sign  nnto  the  Nine- 
vites, so  shall  also  the  Son  of  man  be  to  this 
generation. 

31  The  queen  of  the  south  shall  rise  up  in 
the  judgment  with  the  men  of  this  generation, 
and  condemn  them :  for  she  cairie  from  the  ut- 
most parts  of  the  earth  to  hear  the  wisdom  of 
Solomon ;  and,  behold,  a  greater  than  Solomon 
is  hpre. 

I  ttr.  more  ihaii, 


Revised  Vlrsion. 

29  And  when  the  multitudes  were  gathering 
together  unto  him,  lie  begiin  to  say.  This 
generation  is  an  evil  generation  :  it  seeketh 
after  a  sign;  and  there  shall    no  sign  be 

30  given  to  it  but  the  sign  of  Jonah.  For  even 
as  Jonah  became  a  sign  unto  the  Ninevites, 
so  shall  also  the  Son  of  man  be  to  this  gen- 

31  eration.  The  queen  of  the  south  shall  rise 
up  in  the  j'udgement  with  the  men  of  this 
generation,  and  shall  condemn  them:  for 
she  came  from  the  ends  of  the  earth  to  hear 
the   wisdom   of  Solomon ;   and   behold,  i  a 


178 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Lukb  11 :  32-36. 


naturally  refers  back  to  "  sign  "  in  v.  29.  The  miracles,  work,  and  preaching 
of  Jesus  were  more  significant,  and  superior  in  kind  and  degree  to  those  in  the 
days  of  Jonah  or  of  Solomon,  when  the  people  believed.  Hence  the  peoples 
of  Jonah's  and  Solomon's  time  would  by  their  repentance  and  belief  "stand 
up"  as  witnesses  usually  did,  and  condemn  the  skepticism  of  the  Jews  in  the 
time  of  Christ. 

33.  No  man,  when  he  hath  lighted]  Notice  the  changes  in  the  re- 
vised reading ;  "  lamp "  for  "  candle,"  and  "  cellar  "  for  "  secret  place,"  "  stand" 
for  "candlestick,"  and  "enter  in"  for  "come  in."  The  "candle"  was  not 
used  in  Syria,  but  a  hand  lamp,  the  wick  being  laid  in,  the  end  coming  up  by 
or  through  a  spout-shaped  orifice,  and  the  lamp  was  placed  upon  a  stand. 
The  Greek  word  for  "  secret  place"  or  "cellar"  means  any  concealed  place,  like 
a  vault,  crypt,  or  covered  way,  or  place  like  a  cellar,  a  mere  hole  where  persons 
would  not  enter.  The  "  bushel,"  if  it  refers  to  the  Eoraan  "  bushel,"  was  a 
common  household  measure  holding  about  a  peck.  Now  the  lamp  of  the 
body  is  thine  eye ;  when  thine  eye  is  single  (simpls,  straight  or  clear  seeing, 
has  its  natural  and  proper  powers  of  sight),  thy  whole  body  also  is  filled  with 
light.  But  when  the  eye  is  evil  (lacks  its  powers  of  clear  and  correct  sight), 
thy  body  is  full  of  darkness.  Compare  "thine  eye  be  evil  against  thy  poor 
brother."  Deut.  15  :  9.  The  highest  success  in  forming  achromatic  lenses 
upon  scientific  principles  has  been  to  imitate  the  eye. 

35.  the  light  .  .  be  not  darkness]  If  the  only  source  of  light  be  dark- 
ness— Dr.  Crosby  suggests  an  interesting  paraphrase  of  this  text.  The  eye 
gives  radiance  (light)  to  the  face  and  person  ;  when  the  eye  is  dark  the  whole 
person  is  gloomy.  So  if  the  religion  in  us  be  one  of  darkness,  the  life  will 
be  gloomy  and  repellant ;  but  if  the  religion  in  us  be  radiant  with  hope  and 
love,  the  life  will  be  brightness,  as  when  the  bright  shining  of  a  lamp  gives 
the  light.  Disputing  and  questioning  the  work  and  authority  of  Christ  as 
the  Pharisees  and  others  were  doing,  and  demanding  unreasonable  signs  and 
proofs,  is  like  having  an  eye  that  is  dark :  the  whole  spiritual  man  is  soon 
filled  with  evil,  with  deep  spiritual  darkness.  Compare  John  3 :  19,  with 
2  Cor.  4 :  4. 


Common  Version. 

32  The  men  of  Nineveh  shall  rise  up  in  the 
judgment  with  this  generation,  and  shall  con- 
demn it:  for  they  repented  at  the  preaching 
of  Jonas ;  and,  behold,  a  greater  than  Jonas  is 
here. 

33  No  man,  when  he  hath  lighted  a  caudle, 
putteth  it  in  a  secret  place,  neither  under  a 
bushel,  but  on  a  candlestick,  that  they  which 
comei  in  may  see  the  light. 

34  The  light  of  the  body  is  the  eye:  there- 
fore when  thine  eye  is  single,  thy  whole  body 
also  is  full  of  light ;  but  when  thine  eye  is  evil, 
thy  body  also  is  full  of  darkness. 

35  Take  heed  therefore,  that  the  light  which 
is  in  thee  be  not  darkness. 

36  If  thy  whole  body  therefore  be  full  of 
light,  having  no  part  dark,  the  whole  shall  be 
full  of  light,  as  when  the  bright  shining  of  a 
candle  doth  give  thee  light. 

1  Gr.  m 


liEVisED  Version. 

32  greater  than  Solomon  is  here.  The  men  of 
Nineveh  shall  stand  up  in  the  judgement 
with  this  generation,  and  shall  condpmn  it: 
for  they  repented  at  the  preaching  of  Jonah ; 
and  behold,  ^  a  greater  than  Jonah  is  here. 

33  No  man,  when  he  hath  lighted  a  lamp, 
putteth  it  in  a  cellar,  neither  under  the 
bushel,  but  on  the  stand,  that  they  that  en- 

34  ter  in  may  see  the  light.  The  lamp  of  thy 
body  is  thine  eye:  when  thine  eye  is  single, 
thy  whole  bod.v  also  is  full  of  light;  but 
when  it  is  evil,  thy  body  also  is  full  of  dark- 

3.T  ness.  Look  therefore  whether  the  light 
36  that  is  in  thee  be  not  darkne.ss.  If  there- 
fore thy  whole  body  be  full  of  light,  having 
no  part  dark,  it  shall  be  wholly  full  of  lisrht, 
as  when  the  lamp  with  its  bright  shining 
doth  give  thee  li^ht. 

1-6  than. 


Luke  11 :  37-41.]  PHARISEES  AND  LAWYERS   REPROVED.  179 

Suggestive  Applications.— 1.  Jesus  was  a  sign  spoken  against,  see 
Luke  2 :  34.  2.  Those  who  sin  against  great  light,  shall  be  condemned  by 
those  who  repented  with  less  light.  3.  Use  the  light  you  have,  and  you  will 
increase  your  capacity  for  using  light.  4.  Christ's  work  and  mission  are  so 
great  as  to  leave  no  reasonable  excuse  for  rejecting  him.  5.  Seek  the  spiritual 
light  that  the  Holy  Spirit  gives. 

Pharisees  AND  Lawyers  Keproved.    11:37-54.    Compare  similar  woes, 
Matt.  23 :  13-33. 

Galilee,  a.d.  28. 

37.  Pharisee  .  .  to  dine  with  him]  This  Pharisee,  clearly  not  a  disci- 
ple, asked  him  to  "  breakfast"  with  him,  see  revised  reading,  margin.  Jesus 
went  in  and  reclined  (as  at  a  meal).  It  was  a  lunch  or  light  meal  less  formal 
than  a  dinner.  Who  the  Pharisee  was,  or  why  he  asked  Jesus,  unless  to  cavil 
at  his  teachings  and  habits,  the  evangelist  does  not  state. 

38.  first  washed]  The  word  for  "washed"  is  i^aTZTicdTj,  also  rendered 
"baptized."  At  meals,  all  dipped  their  hands  into  a  common  dish,  so  that 
washing  before  a  meal  was  an  act  of  cleanliness.  But  the  Pharisees  had 
turned  it  into  a  religious  ceremony.  The  Talmud  declares  that  eating  with 
unwashen  hands  was  as  committing  adultery.  One  book  of  Jewish  ritual  gives 
not  less  than  25  prayers  to  be  used  while  thus  ceremonially  washing  for  a 
meal.  This  neglect  of  Jesus  to  follow  their  customs  caused  the  Pharisee  to 
marvel.     He  probably  showed  his  astonishment  in  his  countenance. 

39.  outside  .  .  inward  part]  Jesus  charges  the  Pharisees  with  making 
the  outside  clean  ;  they  observed  with  great  strictness  the  external  ceremonies 
of  religion,  but  the  inward  part,  the  heart,  was  full  of  extortion  and  wicked- 
ness. So  the  Psalmist  says,  "  Thou  desirest  trutli  in  the  inward  parts."  Ps. 
51 :  6.  A  clean  body  does  not  make  a  pure  heart.  Piety  is  of  the  soul.  God 
made  the  outside  and  the  heart  also.  Bodily  cleanliness  is  good,  but  soul 
purity  is  also  required.  You  can  clean  the  outside,  and  are  foolish  enough 
to  act  as  though  God  could  not  see  through  it,  into  the  wickedness  hidden 
beneath.  "  Ye  foolish  ones,"  v.  40,  is  not  the  phrase  or  word  which  our  Lord 
forbids  us  to  use  in  Matt.  5  :  22. 

41.     give  . .  alms  .  .  things]     In  the  Common  Version,  the  sense  of  this 


Common  Version. 


37  %  And  as  he  spake,  a  certain  Pharisee 
besought  him  to  dine  with  him:  and  he  went 
in,  and  sat  down  to  meat. 

38  And  when  the  Pharisee  saw  it,  he  mar- 
velled that  he  had  not  first  washed  before 
dinner. 

39  And  the  Lord  said  unto  him,  Now  do  ye 
Pharisees  make  clean  the  outside  of  the  cup 
and  the  platter;  but  your  inward  part  is  full 
of  ravening  and  wickedness. 

40  Ye  fools,  did  not  he,  that  made  that  which 
is  without,  make  that  which  is  within  also  ? 

41  But  rather  give  alms  of  such  things  as  ye 
have;  and,  behold,  all  things  are  clean  unto 

you. 

^  1  Gr.  breakfast.  -  Or,  yc  can 


Revised  Versiox. 


37  Now  as  he  spake,  a  Pharisee  asketh  him 
to  1  dine  with  him:    and  he  went  in,  and 

38  sat  down  to  meat.  And  when  the  Pharisee 
saw  it,  he  marvelled  tbat  he  had  not  first 

39  bathed  him.^elf  before  i  dinner.  And  the 
Lord  said  unto  him,  Now  do  ye  Pharisees 
cleanse  the  outside  of  the  cup  and  of  the 
platter;  but  your  inward  part  is  full  of  ex- 

40  tortion  and  wickedness.  Ye  foolish  ones, 
did  not  he  that  made  the  outside  make  the 

41  inside  also?  Howbeit  give  for  alms  those 
things  which  3 are  within;  and  behold,  all 
things  are  clean  unto  you. 


180 


A   COMMENTARY  ON  THE  GOSPEL  OF   LUKE.      [Litke  11  :  42-46. 


verse  is  very  obscure.     The  revised  reading  lessens,  but  does  not  fully  remove 
the  obscurity.     Some  interpret  it :  give  with  loving  hearts  what  is  in  your 

cups  as  alms,  and  your  outside  ceremonial 
purification  will  be  superfluous;  all  things 
will  be  clean  to  you.  The  meaning  may 
be  even  stronger,  as  turning  upon  the 
Greek  word  for  "alms:"  you  Pharisees 
tithe  mint,  anise,  and  outward  things,  but 
if  you  will  rather  give  £/lf??/zo<Tt'v;/v,"  mercy," 
"compassion"  (alms  from  the  heart),  the 
things  (the  graces),  that  are  within,  even 
behold,  all  things  are  clean  to  you.  Clear 
selfishness  from  you  ;  be  filled  with  mercy ; 
then  give  that  from  within.  This  interpre- 
tation is  supported  by  the  next  verse,  which 
nvE.  {Euta  Graveolens.  J/t^r  Carruthers.)  \s  added  as  a  corollary  to  this  statement. 
Compare  the  expression ;  "  I  will  have  mercy,  and  not  sacrifice  "  (or  outward 
oflfering),  Matt.  9  :  13  ;  12:7,  and  Is.  1  :  11,  with  Micah  6  :  6-8.  The  first 
clause  of  verse  42  is  abundantly  illustrated  by  passages  in  the  Jewish 
Mishna. 

43.  ye  love  the  uppermost  (chief)  seats]  These  vain  religionists 
loved  the  "chief"  or  "first  seats"  in  the  synagogue.  These  were  elevated 
(hence  "uppermost")  in  a  semicircle  at  one  end  of  the  synagogue  and  facing 
tiie  congregation.  It  is  said  that  these  seats  were  sometimes  sold  to  those  able 
to  pay  the  best  price  for  them.  Spiritual  pride  of  place,  unfortunately,  did 
not  die  with  the  old  Pharisees;  modern  churches  are  often  sadly  crowded 
with  it.  The  "greetings"  in  the  markets,  the  most  public  places,  were 
reverential  greetitigs,  as  very  holy  men  receive  in  the  East.  You  put 
on  sucli  a  "  holy  "  outward  demeanor,  that  you  are  like  hidden  graves  or 
tombs.  Men  do  not  suspect  that  hidden  graves  are  under  their  feet,  nor  do 
they  suspect  the  hypocrisy  and  foulness  hidden  under  your  holy  exterior. 
46.     ye  lade  men  with  burdens]     The  "lawyers,"  one  of  whom  now 


Common  Version. 

42  But  woe  unto  you,  Ph;>risees !  for  ye  tithe 
mint  and  rue  and  all  manner  of  herbs,  and 
pass  over  judgment  and  the  love  of  God  :  these 
ought  ye  to  have  done,  and  not  to  leave  the 
other  undone. 

43  Woe  unto  you,  Pharisees  !  for  ye  love  the 
ui^pennost  seats  in  the  synagogues,  and  greet- 
ings in  tlie  markets. 

44  W(ie  unto  you,  sciibes  and  Pharisee-^, 
hypncrites!  for  ye  are  as  graves  which  appear 
not,  an(i  the  men  that  walk  over  litem  are  not 
aware  oT  them. 

45  *\  Then  answered  one  of  the  lawyers,  and 
said  unto  him,  Master,  thus  saying  "thou  re- 
proachest  us  also. 

46  And  he  said,  Woe  unto  you  also,  yp.  law- 
yers! for  ye  lade  men  with  burdens  grievous 
to  be  borne,  and  ye  yourselves  touch  nut  the 
burdens  with  one  of  your  fingers. 

1  Or,  Teacher 


Kk VISED  Version. 

42  But  woe  unto  you  Pharisees!  for  ye  tithe 
mint  and  rue  and  everj'  herb,  and  pass  over 
justice  and  the  love  of  God:  but  these 
ought  ye  to  have  done,  and  not  to  leave  the 

43  other  undone.  Woe  untu  you  Pliarisees! 
for  ye  love  the  chief  seats  in  tiie  synagogues, 
and  the  salutations  in   tlie  marketplaces. 

44  Woe  unto  you !  for  ye  are  as  tlie  tombs 
which  appear  not,  and  the  men  that  walk 
over  them  know  it  not. 

45  And  one  of  the  lawyers  answering  saith 
unto  him,  l  Master,  in  saying  this  thou  re- 

46  proachest  us  also.  And  lie  said.  Woe  unto 
you  lawyers  also!  for  ye  lade  men  with 
burdens  grievous  to  be  borne,  and  ye  your- 
selves touch  not  the  burdens  witli  one  of 


Luke  11  :  47-51.] 


PHARISEES   AND   LAWYERS  REPROVED. 


181 


feels  that  Christ's  word  reproaches,  literally  "insulteth"  his  class,  were  not 
attorneys,  but  interpreters  of  the  sacred  law,  the  "  divines,"  the  "  theologians" 
of  that  day.  In  response  Jesus  does  not  excuse,  but  severely  accuses  this 
class.  Their  mode  of  interpreting  the  law  placed  many  burdens  grievous  to 
be  borne,  because  laid  upon  the  conscience,  as  Avell  as  adding  many  outward 
religious  requirements,  from  which  these  interpreters  themselves  escaped  by 
fine  spun  distinctions,  and  casuistical  exceptions.  For  a  glimpse  at  these  let 
any  one  read  a  few  pages  of  the  Talmud. 

47.  ye  build  the  sepulchres  [tombs]  of  the  prophets] '  Some  under- 
stand this  to  be  severe  irony.  You  now  pretend  greatly  to  honor  the  prophets, 
building  showy  tombs  for  them  ;  but  your  fathers  killed  them.  Or,  it  is  quite 
consistent  to  regard  this  as  a  continuation  of  the  thought  in  v.  46.  Your 
fathers  killed  the  prophets,  and  now  you  build  tombs  not  merely  of  stone,  but 
also  of  endless  burdensome  traditions  to  bury  them  and  their  teachings  out  of 
sight.  Your  fathers  disobeyed  them  and  destroyed  tliem.  You  carry  on  the 
work,  by  concealing  them  under  your  whitewash  of  tradition,  so  that  men 
cannot  recognize  them,  nor  their  teaching.  "  So,"  in  this  way,  ye  are  witnesses 
and  consent  unto  the  works  of  your  fathers ;  for  they  killed  them,  and  ye 
literally  "erect  buildings,"  "build  over"  or  "rebuild  over"  them.  Poole 
pertinently  says,  "It  is  gross  hypocrisy  for  men  to  magnify  the  servants  of 
God  in  former  ages,  and  in  the  meantime  to  persecute  "  those  in  the  present 
age,  holding  the  same  truth.  And  Ryle  adds:  "it  is  absurd  ..  to  pretend 
admiration  of  dead  saints,  if  we  do  not  at  the  same  time  endeavor  to  walk  in 
their  steps." 

49.  said  the  wisdom  of  God]  There  is  no  work  of  this  title  now 
known,  nor  is  there  any  one  passage  in  the  Old  Testament  containing  exactly 
the  words  cited,  but  the  substance  of  the  citation  may  be  found  in  several  Old 
Testament  texts.  Some  suggest  that  it  refers  to  the  passage  in  2  Chron.  24  : 
18-22  :  others  to  the  book  of  Proverbs,  or  is  a  reference  to  a  former  record  of 
the  declaration  as  in  Matt.  23  :  84,  35.  But  it  seems  better  and  more  natural 
to  accept  this  as  a  declaration  by  our  Lord,  of  what  God  in  his  wisdom  had 
decided  to  do.  In  this  sense  there  is  no  reference  to  a  previous  revealed 
"  saying."     It  is  a  revelation  now  of  God's  wisdom  in  this  matter. 

51.     unto  the  blood  of  Zachariah]     In  the  absence  of  full  historical 


Common  Version. 

47  Woe  unto  you !  for  ye  build  the  sepul- 
chres of  the  prophets,  and  your  fathers  killed 
them. 

48  Truly  ye  bear  witness  that  ye  allow  the 
deeds  of  your  fathers:  for  they  indeed  killed 
them,  and  ye  build  their  sepulchres. 

49  Therefore  also  said  the  wisdom  of  God,  T 
will  send  them  prophets  and  apostles,  and  some 
of  them  they  shall  slay  and  persecute: 

50  That  the  blood  of  all  the  prophets,  which 
was  shed  frnm  the  foundation  of  the  wt)rld, 
may  be  required  of  this  generation  ; 

51  From  the  blood  of  Abel  unto  the  blood  of 
Zacharias,  which  perished  between  the  altar 
and  the  temple  :  verily  I  say  unto  you,  It  shall 
be  required  of  this  generation. 


Revised  Version. 

47  your  fingers.  Woe  unto  you  !  for  ye  build 
the  tombs  of  the  projihets,  and  your  fathers 

48  killed  them.  So  ye  are  witnesses  and  con- 
sent unto  the  works  of  yonr  fathers:  for 
they  killed  them,  and  ye  build  Ifieir  tombs. 

49  Therefore  also  said  the  wisdom  of  God,  I 
will  send  unto  them  prophets  and  apostles; 
and  soiiii'.  of  them  they  shall  kill  and  perse- 

50  cute;  that  the  blood  of  all  the  prophets, 
which  was  shed  from  the  foundation  of  the 
world,  may  be  required  of  this  generation  ; 

51  from  the  blood  of  Abel  unto  the  blood  of 
Zachariah,  who  perished  between  the  altar 
and  the  i  sanctuary  :  yea,  I  say  unto  you, 
it  shall   be  required  of   this    generation. 


Gr.  house. 


182 


A  COMMENTARY  ON  THE   GOSPEL  OF  LUKE.      [Luke  11  :  52-54. 


details,  it  is  difficult  to  say  definitely  who  this  Zachariah  was.  It  may  refer 
to  the  Zechariah  murdered  in  the  days  of  Josiah,  2  Chron.  24  :  20 ;  a  murder 
which  the  Jews  regarded  as  an  atrocious  crime.  The  "  generation  "  then 
living,  by  acknowledging  the  acts  of  the  fathers  became  sharers  in  their  guilt 
and  punishment.  It  is  an  established  rule  that  those  who  join  with  others 
in  crime,  or  "aid  and  abet"  their  crimes  become  guilty  before  the  law. 

52.  key  of  knowledge]  Spiritual  wisdom  is  represented  as  a  treas- 
ure in  a  room  or  house,  on  which  were  lock  and  key.  The  lawyers  had 
locked  the  door,  and  either  carried,  that  is,  "  kept"  the  key,  or  it  may  mean, 
they  had  taken  it  away.  In  either  case  the  result  was,  that  they  did  not  enter 
themselves,  and  those  that  "  were  entering,"  desiring  and  trying  honestly  and 
earnestly  to  enter,  they  hindered. 

53.  54.    to  provoke  him  . .  to  catch  something]    The  maliciousness 

of  the  scribes  and  Pharisees  is  strongly  set  forth  in  these  verses.  The  Greek 
is  very  strong;  we  may  render  it,  they  terribly  pressed  him,  enraged,  and 
plied  him  with  questions  concerning  more  things,  setting  a  trap  for  him,  to 
catch  (or  "  hunt  artfully  ")  something  from  his  mouth. 

Suggestive  Applications. — 1.  Believers  may  accept  hospitality  from  the 
unconverted  in  order  to  do  them  good.  2.  Hypocrisy  in  religion  is  foolish  as 
well  as  wicked.  3.  Hypocrites  are  seldom  consistent  in  their  conduct.  4. 
The  outward  conduct  is  not  a  sure  index  to  character.  5.  Wickedness  may 
be  often  concealed  under  a  religious  exterior.  6.  True  Christians  will  strive 
to  practice  what  they  teach.  7.  It  is  more  easy  to  admire  dead  saints  than  to 
become  living  ones.  8.  Judgment  will  surely  fall  upon  the  hypocritical,  and 
the  false  teachers.  9.  It  is  a  terrible  sin  to  conceal  truth,  or  hinder  others 
from  getting  it. 


Against  Hypocrisy  and  Tearfulness.    12 : 1-12. 

Galilee  (?)  a.d.  28. 
Since  many,  if  not  all  the  teachings  recorded  in  this  chapter,  are  to  be 
found  in  different  relations  in  other  Gospels,  some  have  suggested  that  Luke 
has  here  made  a  compilation  from  several  discourses  of  our  Lord  spoken  at 
different  times  and  places.  This  is  possible,  but  it  is  more  natural  to  accept 
the  obvious  meaning  of  the  statement  in  v.  1,  which  introduces  the  narration, 
and  to  hold  that  the  evangelist  reports  the  substance  of  the  teachings  upon 
one  occasion  on  which  Jesus  spoke  important  truths,  repeated  at  different 


Common  Version. 

52  Woe  unto  you,  lawyers!  for  ye  have 
taken  away  the  key  of  knowledge  :  ye  entered 
not  in  yourselves,  and  them  that  w  ere  entering 
in  ye  hindered. 

51}  And  as  he  said  these  things  unto  them, 
the  scribes  and  the  Pharisees  began  to  urge 
him  vehemently,  and  to  provuke  liim  to  speak 
of  many  things  : 

54  Laying  wait  for  him,  and  seeking  to 
catch  something  out  of  his  mouth,  that  they 
might  accuse  him. 

1  Or,  set  themselves  vehemently 


Revised  Version. 

52  Woe  unto  you  lawyers !  for  ye  took  away 
the  key  of  knowledge :  ye  entered  not  in 
yourselves,  and  them  that  were  entering  in 
ye  hindered. 

53  And  when  he  was  come  out  from  thence, 
the  scribes  and  the  Pharisees  began  to 
1  press  upon  him  vehemently,  and  to  pro- 

54  voke  him  to  speak  of  2  many  things ;  laying 
wait  for  him,  to  catch  something  out  of  his 
mouth. 


against  him 


'-'  Or,  more 


Luke  12:  1-5.]  AGAINST   HYPOCRISY   AND  TEARFULNESS.  183 

times  to  other  persons,  as  any  teacher  might  do.  Any  lack  of  unity  and  of 
logical  sequence  in  the  narrative  here,  may  be  reasonably  accounted  for,  from 
the  brevity  and  condensed  form  of  the  report,  and  also  by  the  fact  that  it  is 
not  given  as  one  continuous  discourse,  but  as  a  series  of  teachings  after  the 
interlocutory  method  common  among  the  Jews  at  that  period.  The  chapter 
may  be  divided  into  at  least  five  portions:  1)  To  disciples:  vs.  1-12.  2)  In 
answer  to  one  of  the  company  :  vs.  13-21.  3)  Again  to  his  disciples :  vs.  22- 
40.     4)  In  response  to  Peter :  vs.  41-53.     5)  To  the  people :  vs.  54-59. 

1.  In  the  mean  time]  The  excitement  of  this  public  attack  upon  Jesus 
by  the  scribes  and  Pharisees  brought  together  "many  thousands"  literally 
myriads  (a  myriad  is  10,000)  of  the  multitude,  in  such  a  dense  and  excited 
crowd  that  they  trode  one  upon  another.  Then  Jesus  *•'  began  "  to  say  unto 
his  disciples,  an  expression  which  usually  marks  the  beginning  of  a  formal 
discourse ;  first  of  all,  beware  of  the  leaven  of  the  Pharisees.  Beware  of  the 
"leaven,"  the  influence  of  these  men  not  only,  but  of  their  teaching  and  their 
religion,  for  it  is  hypocrisy.  There  is  nothing  covered  up,  whether  false  or 
true,  that  shall  not  be  revealed.  You  must  avoid  hypocrisy  therefore  in  all 
your  teaching.s,  for  what  you  have  said  in  darkness,  shall  be  heard  in  the 
light ;  and  what  you  have  whispered  in  the  ear  (as  some  rabbis  whispered 
their  teachings  in  the  ear  of  an  interpreter)  in  your  inner  and  most  secret 
chamber,  shall  be  proclaimed  upon  the  house  tops.  Now  in  Turkey,  the 
Moslem  crier  calls  the  people  to  prayer,  from  the  house  top.  Your  teach- 
ing and  your  religion  as  my  disciples  must  be  the  opposite  of  that  of  "  hypo- 
crites "  or  "  actors,"  for  it  will  be  subject  to  the  most  searching  examination. 

4.  my  friends]  "  Ye  are  my  friends  .  .  .  Henceforth  I  call  you  not  ser- 
vants." John  15  :  14,  15.  The  furiously  angry  attack  of  the  Pharisees  just 
made  seems  to  suggest  the  coming  persecution  of  the  disciples.  Jesus  speaks 
comforting  words  to  them:  "Be  not  afraid  of  them  that  kill  the  body,"  and 
can  do  no  morer-^ocrates  said  "  Slay  me,  they  may ;  hurt  me,  they  cannot. 
The  body  is  not  the  '  me,'  not  the  '  real  being.'  " 

5.  Fear  him,  .   .   hath  power]     Some  say  this  means  Satan,  but  the 

CoMMOx  Version.  |  Revised  Veksion. 

CHAP.  XII. — In  tlie  mean  time,  when  there 
wei-e  gathered  together  an  innumerable 
multitude  uf  people,  insomuch  that  they  trode 
one  upon  anotiier,  he  began  to  say  unto  his 
discii)les  first  of  all,  Beware  ye  of  the  leaven  of 
the  Pharisees,  which  is  hypocrisy. 

2  For  there  is  nothing  covered,  that  shall 
not  be  revealed;  neither  hid,  that  shall  not  be 
known. 

3  Therefore,  whatsoever  ye  have  spoken  in 
darkness  shall  be  heard  in  the  light ;  and  that 
which  ye  have  spoken  in  the  ear  in  closets 
shall  be  proclaimed  upon  the  housetops. 

4  And  I  say  unto  you  my  friends.  Be  not 
afraid  of  them  that  kill  the  body,  and  after 
that  have  no  more  that  they  can  do. 

5  But  I  will  foi'ewarn  you  whom  ye  shall 
fear:  Fear  him,  which  after  he  hath  killed 
hath  power  to  cast  into  hell ;  yea,  I  say  unto 
you.  Fear  him. 

1  Gr.  the  myriads  of.  2  Or,  saij  unto  his  diso'ples,  First  of  all  beware  ye 

^  Or,  authority  ^Gr.  Gehenna. 


12  In  the  mean  time,  when  Mhe  many 
thousands  of  the  multitude  were  gathered 
together,  insomuch  that  they  trode  one 
upon  another,  he  began  to  2  say  unto  his 
disciple.s  first  of  all,  Beware  ye  of  the  leaven 

2  of  the  Pharisees,  which  is  hypocrisy.  But 
there  is  nothing  covered  up,  that  shall  not 
be   revealed:    and   hid,   that  shall    not  be 

3  known.  Wherefore  whatsoever  ye  have 
said  in  the  darkness  shall  be  heard  in  the 
light;  and  what  ye  have  spoken  in  the  ear 
in  the  inner  chambers  shall  be  proclaimed 

4  upon  the  housetops.  And  I  say  unto  vou 
my  friends,  Be  not  afraid  of  theln  that  "kill 
the  body,  and  after  that  have  no  more  that 

5  they  can  do.  But  I  will  warn  vou  whom 
ye  shall  fear  :  Fear  him.  who  after  he  hath 
killed  hath  3  power  to  cast  into  *  hell ;  yea, 


184 


A  COMMENTARY  ON  THE  GOSPEL  Of   LUKE.  [Luke  12  :  fi-U. 


Bible  teaches  us,  to  resist  the  devil,  not  to  *'fear  him."  1  Pet.  5  :  8,  9.  To 
"fear  God"  is  the  uniform  teaching  of  Scripture.  Only  God  has  power  to 
punish  men  for  their  sins.     See  Rev.  20,  and  compare  Matt.  25  :  31-46. 

6.  not  one  is  forgotten]  Sparrows  were  and  now  are  very  abundant 
in  Palestine.  There  are  many  species  of  them.  3;'lie  birds  are  caught, 
strung  together,  and  sold  in  the  markets  at  the  exceedingly  small  price  of 
five  for  two  farthings,  or  about  three  cents  of  our  money.  Sparrows  sold  for 
less  than  half  a  cent  each.  The  word  for  "farthing"  here  refers  to  the 
assarion,  a  coin  equal  to  about  one  and  a  half  cents  of  our  money.  In  Mark 
12  :  42  the  widow's  two  mites,  which  made  a  "  farthing,"  the  word  is  kodrantss, 
which  was  equal  to  about  three  eighths  of  a  cent.  Though  a  sparrow  was  so 
insignificant  as  to  be  worth  less  than  half  a  cent,  it  was  not  forgotten  in  the 
sight  of  God.  He  has  the  minutest  providential  care  over  all  his  creatures. 
His  care  is  so  minute  as  to  number  every  hair  of  our  heads.  This  implies 
special  and  particular  providential  care  for  each  disciple.  Therefore,  when 
he  cares  for  the  sparrows,  he  surely  will  care  for  you,  each  of  you  my  disci- 
ples "  of  more  value  than  many  sparrows." 

8.  confess  me  before  men]  The  preceding  assurance  is  given,  because 
the  time  is  at  hand  when  disciples  must  confess  Christ,  or  deny  him,  when 
confession  will  cost  the  confessor  persecution  and  perhaps  death.  The  Greek 
reading  is  peculiar  and  more  emphatic  than  the  English  readings:  "Every 
one  who  shall  confess  in  me  before  men,  even  the  Son  of  man  shall  confess  in 
him  before  the  angels  of  God."  Compare  also  the  revised  reading  in  the 
margin.  The  next  verse  contains  the  obvious  counterpart  to  this  declaration, 
"he  that  denieth  me  in  the  presence  of  men"  (notice  the  change  in  expres- 
sion) "  shall  be  denied  in  the  presence  of  the  angels  of  God."  To  give 
courage  to  disciples  to  make  the  confession  "  in  the  presence  of  men,"  Jesus 
first  reminds  them  of  God's  minute  care  of  his  creatures,  even  of  the  almost 
worthless  sparrows,  and  now  adds  the  reward  of  such  confession,  and  the 
solemn  consequences  of  a  denial  of  him. 

10.    blasplicnieth  against  tlie  Holy  Ghost   [Spirit]    Jesus  further 

encourages  his  disciples,  by  a   promise  of  forgiveness,  if  they  should  speak 


Common  Version. 

6  Are  not  five  sparrows  sold  for  two  far- 
things, and  not  one  of  them  is  forgotten  before 

Gnd? 

7  But  even  the  very  hairs  of  yonr  head  are 
all  numbered.  Fear  not  therefore:  ye  are  i>f 
more  value  than  many  sparrows. 

8  Also  I  say  unto  you,  Whosoever  shall  con- 
fess me  before  men,  him  sliall  the  Son  of  man 
also  confess  before  the  angels  of  God  : 

9  But  he  that  denieth  me  before  men  shall 
be  denied  before  the  angels  of  God. 

10  And  whosoever  shall  speak  a  word  against 
the  Son  of  man,  it  shall  be  forgiven  him:  but 
unto  him  that  Idasphenieth  against  the  Holy 
Ghost  it  shall  not  be  forgiven. 

11  And  when  they  bring  you  unto  the  syna- 
gogues, and  nnto  magistrates,  and  powers, 
take  ye  no  thought  how  or  what  thing  ye 
shall  answer,  or  what  ye  shall  say  : 

1  Gr.  iti  me. 


Revised  Version. 

6  I  say  unto  you.  Fear  him.  Are  not  five 
sparrows  sold  for  two  pence  ?  and  not  one 
of  them   is  forgotten  in  the  sight  of  God. 

7  But  the  very  hairs  of  your  liead  are  all 
nundiered.    Fear  nut :  ye  are  of  more  value 

8  than  many  sparrows.  And  I  say  unto  you, 
Every  one  who  shall  confess  *  me  before 
men,  2  him  shall  the  Son  of  man  also  confess 

9  before  the  angels  of  God :  but  he  that  deni- 
eth me  in  the  presence  of  men  shall  be 
denied  in  the  presence  of  the  angels  of  God. 

10  And  every  one  who  shall  speak  a  word 
against  the  Son  of  man,  it  shall  be  forgiven 
him:  but  unto  him  that  blasphemeth 
against  the  Holy  Spirit  it  shall  not  be  for- 

11  given.  And  when  they  bring  you  before 
the  synagogues,  and  the  rulers,  and  the  au- 
thorities, be  not  anxious  how  or  what  ye 

2  Gr.  in  him. 


Luke  12  :  12, 13.] 


PARABLE   OP  THE   RICH   FOOL. 


185 


against,  that  i.s,  in  an  hour  of  temptation  deny  liim,  yet  speedily  repent  as 
Peter  did.  But  if  one  should  blaspheme  against  the  Holy  Spirit,  it  would 
not  be  forgiven.  Precisely  what  is  the  nature  of  an  act  that  would  be  blas- 
phemy again.st  the  Holy  Spirit,  commonly  called  "the  unpardonable  sin/' 
theological  writers  discuss  at  great  length,  but  do  not  agree  in  their  defini- 
tions of  it.  Clearly  it  was  connected  here  in  some  way  with  the  charge  that 
Jesus  worked  miracles  by  the  devil,  instead  of  the  Spirit  of  God.  This  was 
held  to  be  the  unpardonable  sin  by  Athanasius,  Jerome,  Chrysostom,  Ambrose 
and  most  of  the  early  Christian  fathers.  Irenseus,  however,  held  it  to  be  wil- 
ful rejection  of  the  gospel ;  Augustine  that  it  was  utter  hardness  of  heart  to 
the  end  of  life,  and  Origen  that  it  was  mortal  sin  after  baptism.  Medireval 
and  modern  writers  differ  still  more  widely  in  their  views  respecting  the 
nature  of  this  sin.  Stier  suggests  that  it  is  the  wilful  and  persistent  rejection 
of  the  testimony  of  the  Holy  Spirit  in  saving  souls,  and  that  it  is  unpardonable 
"not  on  God's  account,  but  the  creature's,'  who  has  put  himself  under  such  a 
ban.  He  remains  incorrigible,  and  incapable  of  repentance."  Possibly  the 
precise  nature  of  this  sin  is  left  under  a  veil,  that  men  may  avoid  all  known 
sin,  and  thus  surely  avoid  committing  the  unpardonable  one. 

12.  the  Holy  Spirit  shall  teach  you]  Continuing  the  thought  of  con- 
fession when  under  arrest,  accusation  and  danger  of  condemnation,  Jesus  says 
disciples  are  not  to  be  anxious  (it  is  the  same  Greek  word  as  in  Matt.  6  :  34 ; 
1  Cor.  7  :  34 ;  and  Phil.  4  :  6)  what  or  how  they  shall  answer,  for  the  Holy 
Spirit  will  teach  them  what  to  say,  this  same  Holy  Spirit  against  whom,  if 
one  blasphemed,  it  would  not  be  forgiven.  He  will  be  the  divine  teacher  and 
guide  to  all  Christian  confessors,  as  he  was  to  Paul  before  Agrippa,.  to 
Luther  at  Worms,  to  Wiclif,  Huss,  Latimer,  Kidley,  Cranmer,  and  the  great 
army  of  martyr  confessors,  known  and  unknown  to  us,  in  all  the  intervening 
ages. 

Suggestive  Applications. — 1.  Believers  are  solemnly  warned  to  avoid 
hypocrisy.  2.  Pharisaism  still  abounds  in  modern  forms  of  religion,  and 
among  all  sects.  3.  Believers  are  not  to  fear  the  power  of  men.  4.  "  Fear 
God  and  you  need  have  no  other  fear."  5.  God  has  a  particular  providen- 
tial care  over  his  people.  6.  Confess  Christ  before  men  and  he  will  confess 
you  before  angels ;  deny  him,  and  he  will  deny  you.  7.  Sin  repented  of, 
may  be  forgiven:  there  is  a  sin,  that  "shall  not  be  forgiven;"  pray  to  be 
delivered  from  that  and  from  all  sin.  8.  Confession  of  Christ  may  cost  trial 
and  persecution.  9.  The  Holy  Spirit  will  teach  disciples  how  and  what  to 
say  in  times  of  sudden  trial. 

Parable  of  the  Kich  Fool.    12 :  13-21. 

Galilbe  (?)  or  Per.5:a,  a.d.  28  (?),  290. 

13.    divide  the  inheritance  with  me]    The  "  one  out  of  the  multitude  " 


Common  Version. 

12  For  the  Holy  Ghost  shall  teach  you  in 
the  same  hour  what  ye  ought  to  say. 

13  ^  And  one  of  the  company  said  unto  him, 
Master,  speak  to  my  brother,  that  he  divide 
the  inheritance  with  me. 


Revised  Version. 

12  shall  answer,  or  what  ye  shall  say  :  for  the 
Holy  Spirit  shall  teach  you  in  that  very 
hour  what  ye  ought  to  say. 

13  And  one  out  of  the  multitude  said  unto 
him,  1  Master,  bid  my  brother  divide   the 


'  Or,  Teacher 


jgg  A  COMMENTARY  ON   THE  GOSPEL  OF  LUKE.        [Luke  12 :  14,  15. 

who  interrupted  Jesus  with  this  appeal  is  not  named.  Some  suppose  it  was  a 
case  like  that  referred  to  in  Deut.  21  :  15-17.  The  man  probably  had  a  just 
claim,  or  he  would  not  have  appealed  to  one  so  well  known  to  oppose  injustice 
as  Jesus.  The  ordinary  mode  of  division  of  inheritances  among  the  Jews 
was,  where  there  were  only  two  sons,  the  eldest  had  two-tliirds  and  the 
vounger  one-third,  where  there  were  five  sons,  the  eldest  had  two-sixths  and 
each  of  the  others  one-sixth  for  his  portion.  The  daughters  were  to  be  pro- 
vided for  by  husbands  or  by  the  eldest  brother.  See  Bissell's  Biblical  Anti- 
quities, p.  40,  The  warning  is  not  against  unrighteousness,  as  we  would  have 
expected  it  to  be,  if  the  man  had  been  trying  to  gain  what  rightfully  belonged 
to  his  brother,  but  is  against  covetousness.  This  spirit  may  be  shown  quite 
plainly,  in  reclaiming  what  is  justly  our  own.  The  man  appeals  to  Jesus  re- 
spectfully as  "Teacher,"  to  bid  his  brother  divide,  implying  that  he  regarded 
Jesus  as  having  authority  in  civil  as  in  spiritual  matters.  Jewish  rabbis  and 
priests  in  Syria  often  were  called  to  settle  matters  of  property.  Indeed  the 
priests  there  now  intrude  themselves  into  every  affair  of  life.  They  have  a 
voice  in  bargains,  controversies,  bequests,  inheritances,  lawsuits  and  every 
kind  of  quarrels.  There  was  nothing  unusual  therefore,  in  this  man's  appeal 
to  Jesus,  in  view  of  Eastern  custom,  nor  was  the  appeal  of  itself,  wrong. 

14.  who  made  me  a  judge]  Jesus  sternly  refuses  to  become  an  arbi- 
trator or  umpire  in  secular  matters.  See  Ex.  2  :  14.  "Man"  implying  re- 
proof, see  Rom.  2 .- 1,  who  made  me  a  judge  or  a  divider  over  you,  in  the.se 
worldly  matters  ?  The  Jewish  idea  was  that  the  Messiah  would  arbitrarily 
right  all  such  minor  wrongs.  Jesus  often  corrected  mistaken  views  of  his 
mission,  and  while  he  gave  rules  to  guide  disciples  in  worldly  matters,  he 
declined  to  decide  disputes  or  to  assume  authority  concerning  temporal  things. 
Churches  and  ministers  should  avoid  rushing  into  judgment  upon  purely 
worldly  aSldrs.  The  temporal  power  assumed  by  the  Pope  has  been  a  curse 
to  the  Eoman  church  and  to  Christianity.  Here,  the  covetous  spirit  of  the 
man,  even  when  trying  to  get  what  may  have  justly  belonged  to  him,  led  fo 
reproof,  and  warning  against  this  sin. 

15.  a  mail's  life  COIlsisteth  not]  The  eager  request  of  the  man  is 
made  the  occasion  for  warning  the  hearers :  "keep  yourselves  from  all  cove- 
tousness," or  from  every  kind  of  covetousness,  even  from  this  plausible  kind, 
which  may  accompany  an  effort  to  gain  what  is  a  just  right.  The  Greek 
word  for  "  covetousness "  expresses  a  craving  for  more,  not  because  more  is 
really  needed,  but' from  a  simple  desire  to  hoard  more.  The  reason  given  for 
keeping  from  covetousness  is  far  deeper  than  the  commonplace  truth,  that  a 
man's  possessions  are  not  his  life.  In  Greek  there  are  four  words  for  "life;" 
two  of  them  are  used  here:  one  refers  to  the  natural  human  life  {(Siog^  bi- 


CoMMON  Version. 

14  And  he  said  unto  him,  Man,  who   made 
me  a  judge  or  a  divider  over  you  ? 

15  And  he  said  unto  them,  Take  heed,  and 


Revised  Version. 

14  inheritance  with   me.     But  he  said  unto 
him,  Man,  who  made  me  a  judge  or  a  di- 

15  vider  over  you  ?     And  he  said  unto  them. 


beware  of  covetousness  :  for  a  man's  life  con-  Take   heed,  and  keep  yourselves  from  all 

Bisteth   not  in   the  abundance   of  the  things  covetousness:  ifur  a  man's  life  consisteth 

which  he  possesseth.  |        not  in  the  abundance  of  the  tilings  which 

1  Gr.  for  not  in  a  man's  abundance  consisteth  his  life,  from  the  things  which  he  possesseth. 


Ltjke  12 :  16-20.]  PARABLE   OF   THE  RICH   FOOL.  18"; 


ography) ;  the  other  used  here  refers  to  life  in  a  broader  sense,  the  true  life, 
^0)71 ;  and  the  teaching  in  this  verse  turns  mainly  on  this  distinction  which 
the  one  English  word  "  life  "  does  not  clearly  express.  Tn  a  man's  abundance 
from  the  things  which  he  possesseth,  his  lower  life  might  be  sustained,  but  not 
his  true  life.  His  true  life  is  what  he  is,  and  consistetli  not  in,  and  is  not  sup- 
ported by,  what  he  has.  See  the  reading  in  the  margin  of  the  Revised  Ver- 
sion. Not  by  a  man's  possessing  abundance  does  his  true  life  (or,  the  support 
of  it)  consist.  Estimate  man  by  his  character,  not  by  his  abundance.  The 
true  life  is  in  nowise  dependent  on  the  amount  of  our  earthly  abundance.  It 
is  dependent  on  God's  grace  and  will,  a  fact  which  is  brought  out  in  vs.  24-32. 
The  world  asks,  what  he  is  worth ;  God  asks,  what  he  is. 

16.  a  certain  rich  man]  This  rich  man  of  the  parable  gained  his 
wealth  honestly  from  the  fruitfulness  of  his  ground.  His  was  a  common,  and 
the  simplest  form  of  industry  in  Syria.  In  pulling  down  his  barns  or  store- 
liouses,  he  was  not  directly  injuring  others,  or  doing  anything  sharp  or  mean. 
He  did  not  propose  a  life  of  drunkenness,  dissipation,  or  coarse  crime.  He 
withheld  giving  to  the  poor,  as  the  rich  young  ruler  was  required  to  do, 
Matt.  19  :  21 ;  Luke  18  :  22,  and  proposed  to  hoard  everything  for  himself, 
and  to  enjoy  ease,  to  eat,  drink,  and  be  merry ;  live  a  life  of  respectable  com-a 
fort  and  pleasure.  What  shall  I  do?  is  the  question  that  troubles  all  whov 
have  any  surplus.  How  can  I  invest  it?  Ambrose  says  :  "thou  hast  .  .  the 
houses  of  the  widows,  the  mouths  of  orphans  and  infants."  But  the  man 
wanted  "barns."  The  "barns"  were  Eastern  "store-houses,"  great  holes 
under  ground,  walled  and  lined  to  keep  grain  dry  and  secure  from  robbers. 
He  would  take  down  and  extend  the  walls  of  his  store-houses,  to  have  room 
for  all  his  grain,  coin,  oil,  and  goods.  "  Their  inward  thought  is  that  their 
houses  shall  continue  forever."     Ps.  49  :  11. 

19.  Soul  .  .  take  thine  ease]  The  Greek  word  for  "  soul,"  i/^i);tV,  is 
also  sometimes  rendered  "life,"  see  revised  reading,  margin,  meaning  the  seat 
of  the  senses,  desires,  and  afiections,  and  sometimes  the  immortal  nature.  It 
seems  to  be  used  in  tlie  latter  sense  here.  The  rich  man  congratulates  his 
soul  on  having  goods  for  many  years,  and  therefore  need  not  have  any  care 
for  the  future,  nor  any  thought  'of  God's  providential  discipline  of  his  crea- 
tures. 

20.  But  God  said]     While  the  rich  man  was  telling  his  soul  of  the 


Common  Version. 
16  And  he  spake  a  parable  unto  tliem,  say- 


ing, The  ground  of  a  certain  rich  man  brought 
forth  plentifully  : 

17  And  he  thought  within  himself,  saying. 
What  shall  I  do,  because  I  have  no  room  where 
to  bestow  my  fruits  ? 

18  And  he  said.  This  will  I  do :  1  will  pull 
down  my  barns,  and  build  gieater  ;  and  there 
will  I  bestow  all  my  fruits  and  my  goods. 

19  And  I  will  say  to  my  soul.  Soul,  thou 
hast  much  goods  laid  up  for  many  years  ;  take 
thine  ease,  eat,  drink,  and  be  merry. 

20  But  God  said  unto  him.  Thou  fool,  thi* 
night  thy  soul  shall  be  required  of  thee :  then 
whose  shall  those  things  be,  which  thou  hast 
provided? 

1  Or,  life  2Gr.  Vietj  require  thy  soul. 


Revised  Version. 

16  he  possesseth.  And  he  spake  a  parable 
unto  them,  saying.  The  ground  of  a  certain 

17  rich  man  brought  forth  plentifully:  and  he 
reasoned  within  himself,  saying,  What  shall 
I  do,  because  1  have  not  where  to  bestow 

18  mv  fruits?  And  he  said,  This  will  I  do  :  I 
will  pull  down  my  barns,  and  build  greater; 
and  there  will  1  bestow  all  my  corn  and 

19  mv  goods.  And  I  will  say  to  my  i  soul, 
1  Soul,  thou  hast  much  goods  laid  up  fur 
many  years;  take  thine  ease,  eat,  drink,  be 

20  merry.  But  God  said  unto  him.  Thou 
foolish  one,  this  night  -  is  thy  i  soul  required 
of  thee ;  and  the  things  which  thou  hast 


188 


A  COMMENTARY   ON  THE   GOSPEL  OF   LUKE.        [Luke  12  :  21-23. 


abundance  stored  up  for  years,  God  was  at  that  moment  saying  of  him,  and 
unto  him,  not  by  special  revelation  perhaps,  but  it  may  be  by  a  mortal  dis- 
ease :  Thou  foolish  one,  this  night  they  require  thy  sotiI  of  thee  (see  marginal 
readings);  And  the  tilings  which  thou  hast  prepared,  whose  shall  they  be? 
"  He  heapeth  up  riches,  and  knoweth  not  who  shall  gather  them."  Ps.  39  :  6  ; 
see  also  Ps.  49  :  16,  17.  He  has  earthly  abundance  for  many  years,  but  that 
night  he  dies.  He  leaves  his  all  behind  him ;  he  has  no  provision  for  his 
true  life. 

21.  So  is  he  that  .  .  is  not  rich  toward  God]  This  plain  and  forcible 
application  of  the  parable  emphasizes  the  folly  of  covetousness ;  of  heaping  up 
for  eartlily  life,  and  of  forgetting  God,  and  having  no  treasures  for  the  true 
life.  Tiie  rich  man  spent  all  his  thought  on  goods  and  self.  He  gave  noth- 
ing to  the  poor.  The  owners  of  millions  may  be  paupers  before  God.  On 
the  other  hand  the  gospel  does  not  favor,  wastefulness,  and  improvidence,  nor 
indiscriminate  hurling  of  money  or  goods  to  an  idle  crowd.  It  forbids  hoard- 
ing for  selfish  ends,  or  to  gratify  personal  love  of  possession.  In  the  apocry- 
phal book  of  Ecclesiasticus,  11  :  18,  19,  is  a  striking  parallel  in  thought: 
"There  is  that  waxeth  rich  by  his  wariness  and  pinching  .  .  he  saith,  I  have 
found  rest,  and  now  will  eat  continually  of  my  goods,  and  yet  he  knoweth  not 
what  time  shall  come  upon  him,  and  that  he  must  leave  those  things  to  others, 
and  die." 

Suggestive  AppiiicATiONS. — 1.  Jesus  refused  the  request,  but  offered  the 
man  something  better  than  he  asked.  2.  Covetousness  seeks  for  self,  not  for 
God  and  good.  3.  Greedily  claiming  one's  own  may  show  as  covetous  a 
spirit,  as  to  desire  the  possessions  of  another.  4.  When  thy  goods  on  earth 
are  ready  to  spoil,  learn  how  to  store  them  in  heaven.  5.  Grow  rich  toward 
God ;  though  you  are  ever  so  poor  in  earthly  treasure. 

The  Heavenly  Father's  Care.    12  :  22-34. 

Galilke  (?)  or  Per.'ea,  a.d.  28  (?),  29. 

22.  he  said  unto  his  disciples]  If  to  delight  in  the  hoarding  of 
possessions,  as  this  rich  man  did,  is  wrong,  then  the  disciples  would  naturally 
ask,  how  are  we  to  provide  food  and  clothing?  Jesus  answers  this:  "Be  not 
anxious  for  your  life  [or  'soul,'  the  same  Greek  word  as  in  vs.  19,  20]  what 
ye  shall  eat."  Trust  God  for  food  and  for  clothing.  Give  your  first  thought 
to  God's  kingdom;  use  wisely  the  powers  and  opportunities  his  providence 
grants  you,  and  believe  that  he  will  bless  your  plans  and  labors,  by  adding 
such  temporal  things  as  you  require.  The  disciple  is  to  live  a  life  of  faith. 
See  also  Ps.  55 :  22.     The  life  is  more,  that  is  of  greater  importance,  than 


Common  Version. 

21  So  is  lie  that  layeth  up  treasure  for  him- 
self, and  is  not  rich  toward  God. 

22  ^  And  he  said  unto  his  disciples,  There- 
fore I  say  unto  you,  Take  no  thought  for  your 
life,  what  ye  shall  eat;  neither  for  the  body, 
what  ye  shall  put  on. 

23  The  life  is  more  than  meat,  and  the  body 
is  more  than  raiment. 

lOr, 


Revised  Version. 

21  prepared,  whose  shall  they  be?  So  is  he 
that  layeth  up  treasure  for  himself,  and  is 
not  rich  toward  God. 

22  And  he  said  unto  his  disciples,  Theref  >re 
I  say  unto  you,  Be  not  anxious  fo'-  your 
•life,  what  ye  shall  eat;  nor  yet  for  your 

23  body,  what  ye  shall  put  on.  For  the  i  life 
is  more  than  the  food,  and  the  body  than 

soul 


Luke  12  :  24-29,] 


THE   HEAVENLY  FATHER'S  CARE. 


189 


food,  and  the  body  than  raiment.     Compare  "  greater  than  Solomon  is  here," 
chap.  11  :  31. 

24.  the  ravens  .  .  God  feedeth  them]  The  raven  abounds  in  Syria, 
and  is  frequently  alluded  to  in  Scripture.  Noah  sent  one  from  the  ark,  Gen. 
8  :  7,  the  ravens  fed  Elijah,  1  Kgs.  17  :  4-6.  See  also  Job  38  :  41 ;  Ps.  147  :  9  ; 
Prov.  30:17.  They  have  no  anxiety  about  barns  and  store-houses;  they 
look  for  food  and  God  feedeth  them.  You  need  not  worry  about  your  food ; 
you  are  of  more  value  than  the  birds.  If  you  do  worry  and  are  troubled 
about  it,  you  cannot  add  to  your  stature,  or  the  measure  of  your  life.  If  you 
cannot  change  what  is  comparatively  of  the 
least  importance,  that  is,  how  tall  or  old,  you 
shall  be,  then  why  should  you  worry  about  all 
these  other  things?  Observe  that  the  con- 
clusion of  verse  26  is  found  in  Luke  only. 

21.    the  lilies   .   .   .   they  toil  not] 

The  lily  group  of  plants  is  very  numerous 
in  Palestine ;  113  species  are  described  in 
the  English  Exploration  reports,  of  which 
12  or  14  are  peculiar  to  that  country. 
Some  of  them  are  very  brilliant  in  color,  and 
very  beautiful.  Fuel  is  scarce,  and  coarse 
grass  and  plants  are  used  to  heat  the  small 
under-ground  ovens,  for  baking.  Yet  God 
clothes  this  grass  of  the  field  in  great  beauty 
and  glory  as  you  see  ;  shall  he  not  much  more 
clothe  you?  The  Eastern  oven  is  a  small 
hole  in  the  ground  plastered  inside  with  clay ; 
sometimes  it  is  made  of  baked  clay  like  un- 
glazed  earthenware.  scarlet  lily  (LUhim  Chalccdonicum). 

29.     be  ye  of  doubtful  mind]     Do  not  spend  the  most  of  your  strength 
and  time  on  what  you  shall  eat  or  drink.     Then  adopting  a  sailor's  phrase, 


Common  Version. 

24  Consider  the  ravens :  for  they  neither  sow 
nor  reap;  which  neither  have  store-liouse  nor 
barn  ;  and  God  feedeth  them  :  how  mnch  more 
are  ye  better  than  the  fowls  ? 

25  And  which  of  you  with  taking  thonglit 
can  add  to  his  stature  one  cubit? 

26  If  ye  tlien  be  not  able  to  do  that  thing 
which  is  least,  why  take  ye  thought  for  the 
rest? 

27  Consider  the  lilies  how  they  grow :  they 
toil  not,  they  spin  not;  and  yet  I  say  unto 
you,  that  Solomon  in  all  his  glor}'  was  not  ar- 
rayed like  one  of  these. 

28  If  then  God  so  clothe  the  grass,  which  is 
to  day  in  the  field,  and  to  morrow  is  cast  into 
the  oven  ;  how  much  more  will  he  clothe  you, 
Oye  of  little  faith? 

29  And  seek  not  ye  what  ye  shall  eat.  or 
what  3'e  shall  drink,  neither  be  ye  of  doubtful 
mind, 

1  Or,  his 


Revised  Version. 

24  the  raiment.  Consider  the  ravens,  that 
they  sow  not,  neither  reap;  which  have  no 
store-chamber  nor  barn ;  and  God  feedeth 
them  :  of  how  much  more  value  are  ye  than 

25  the  birds !  And  which  of  you  by  being 
anxious  can  add  a  cubit  unto  l  the  measure 

26  of  his  life?  If  then  ye  are  not  able  to  do 
even  that  which  is  least,  why  are  ye  anxious 

27  concerning  the  rest?  Consider  the  lilies, 
how  they  grow :  they  toil  not,  neither  do 
they  spin  ;  yet  I  say  unto  you,  Even  Solo- 
mon in  all  his  glory  was  not  arrayedlike 

28  one  of  these.  But  if  God  doth  so  clothe  the 
grass  in  the  field,  which  to-day  is.  and  to- 
morrow is  cast  into  the  oven;  how  much 
more  shall  he  clothe  you,  0  ye  of  little  faith  ? 

29  And  seek  not  ye  what  ye  shall  eat,  and 
what  ye  shall  drink,  neither  be  ye  of  doubt- 


190 


A   COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  12  :  30-36. 


applied  to  pushing  a  ship  out  upon  the  waves,  and  tossed,  he  adds  do  not 
be  in  this  uncertain,  tossed  state  of  mind,  like  a  ship  on  the  sea. 

31.  seek  ye]  The  world  seeks  first  and  foremost  these  lower,  less  impor- 
tant things ;  you  need  not ;  your  Father  (reminding  them  that  God  is  not 
only  a  Father,  but  their  Father)  knoweth  that  ye  have  need  of  these  things. 
Hence  seek  ye  his  kingdom,  and  these  things  shall  be  added  unto  you.  This 
is  God's  "promissory  note"  to  his  people. 

32.  to  give  you  the  kingdom]  Disciples  are  not  to  worry  about  their 
spiritual  food  and  support.  You  are  a  little  flock,  helpless  in  a  great  world ; 
fear  not.  You  need  not,  cannot  earn  the  kingdom  ;  God  gives  it  to  you.  He 
feeds  you,  supports  your  life ;  he  will  also  give  you  eternal  life. 

33.  sell  .  .  give  .  .  make  .  .  a  treasure]  Christians  of  the  early  church 
sold  their  possessions  and  gave  to  such  as  had  need.  Earthly  provision-bags 
or  purses,  like  the  possessions,  become  old  and  worthless;  but  have  a  purse 
filled  with  faith,  grace  and  almsgiving,  a  treasure  in  heaven,  that  never  fails, 
that  cannot  be  stolen,  nor  corroded  with  rust  nor  destroyed  by  moth.  Where 
your  chief  treasure  is,  there  your  heart  will  be  found  also. 

Suggestive  Applications. — 1.  It  is  needless  for  believers  to  worry  about 
the  things  of  this  world.  2.  The  worldly  worry  about  their  food,  drink,  and 
clothing.  3.  The  Lord  knows  that  his  people  need  these  things.  4.  He  pro- 
vides for  the  ravens:  he  will  feed  his  people.  5.  By  worrying  one  cannot 
add  to  his  stature  or  to  the  length  of  his  life.  6.  The  lilies  God  arrays  more 
gloriously  than  Solomon,  yet  they  are  in  the  field  to-day  and  in  the  oven  to- 
morrow. 7.  So  trust  God  and  do  not  be  tossed  about  with  fretting  care.  8. 
Seek  the  kingdom  of  God.  9.  God  promises  to  add  all  necessary  temporal 
things  to  those  who  first  seek  him. 

The  Watchful  Servant.    12 :  35-48. 

For  Time  and  Place  see  preceding  Section. 
35.     your  loins  be  girded]     In  the  East,  the  long  dress  or  robes  worn  by 


Common  Version. 

30  For  all  these  things  do  the  nations  of  the 
world  seek  after:  and  your  Father  knoweth 
that  ye  have  need  of  these  things. 

31  ^  But  rather  seek  ye  the  kingdom  of  God ; 
and  ail  these  things  shall  be  added  unto  you. 

32  Fear  not,  little  flock ;  for  it  is  your  Fa- 
ther's good  pleasure  to  give  you  the  kingdom. 

33  Sell  that  ye  have,  and  give  alms ;  pro- 
vide yourselves  hags  which  wax  not  old,  a 
treasure  in  the  heavens  that  faileth  not,  where 
no  thief  approacheth,  neither  moth  corrupteth. 

34  For  where  your  treasure  is,  there  will 
your  heart  be  also. 

35  Let  your  loins  be  girded  about,  and  your 
lights  burning;  ^ 

3(3  And  ye  yourselves  like  unto  men  that 
wait  for  their  lord,  when  he  will  return  from 
the  wedding;  that,  wlien  he  cmetli  and 
knocketh,  they  may  open  unto  him  immedi- 
ately. 


Revised  Version. 

30  ful  mind.  For  all  these  things  do  the 
nations  of  the  world  seek  after:  but  your 
Father  knoweth  that  ye  have  need  of  these 

31  things.  Howbeit  seek  ye  i  his  kingdom, 
and  these  things  shall  be  added  unto  you. 

32  Fear  not.  little  flock;  for  it  is  your  Fathers 
good  pleasure  to  give   you  the   kingdom. 

33  Sell  that  ye  have,  and  give  alms ;  make  fur 
yourselves  purses  which  wax  not  old,  a 
treasure  in  the  heavens  that  faileth  not, 
where  no  thief  draweth  near,  neither  moth 

34  destroyeth.  For  where  your  treasure  is, 
there  will  your  heart  be  also. 

35  Let  your  loins  be  girded  about,  and  your 

36  lamps  burning;  and  be  ye  yourselves  like 
unto  men  looking  for  their  lord,  when  he 
shall  return  from  the  marriage  least ;  that, 
when  he  cometh  and  knocketh,  they  may 


Many  ancient  authorities  read  the  kingdom  of  God, 


Luke  12 


-44.] 


THE   WATCHFUL  SEKVANT. 


191 


all  classes,  hinder  their  walking  with  speed,  and  hence  the  robe  must  be 
girded  up  about  the  loins,  so  as  not  to  inierfere  with  rapid  motion.  The 
lamps  were  to  be  burning,  like  those  of  a  company  of  servants  waiting  for  the 
coming  of  their  lord  from  a  wedding  feast  at  night.  Watching,  they  may  be 
ready  to  open  the  door  at  his  first  knock. 

37.  make  them  sit  down]  By  their  fidelity,  the  servants  become 
guests,  waited  upon  by  the  lord  himself.  The  Romans  had  a  Saturnalia,  and 
other  Eastern  nations  had  similar  feasts,  when  labor,  business,  and  courts  were 
suspended,  slaves  wore  a  cap  of  freedom,  and  sat  down  to  banquets  in  the 
attire  of  their  masters,  who  waited  upon  them.  There  seems  to  be  an  allusion 
to  this  custom  in  v.  37.  The  disciples  must  have  been  reminded  of  this  illus- 
tration when  Jesus  washed  their  feet.     John  18  :  4. 

38.  in  the  second  watch  .  .  the  third]  The  Romans  divided  the 
night  into  four  watches.  The  first  watch  is  not  named  here,  as  it  would  be 
too  early  to  expect  one  from  a  wedding  feast  in  that  watch.  The  fourth  is 
omitted,  perhaps  because  it  was  unusual  for  one  to  return  so  late  as  that 
watch.  The  teaching  is,  be  ready  whenever  the  Lord  comes.  The  time  of 
liis  coming  is  uncertain.  It  is  unknown.  The  master  of  the  house  does  not 
know  what  hour  the  robber  will  coine,  or  he  would  watch,  and  not  allow  him 
to  dig  through  the  earthern  cover  and  tiling  of  his  roof.  Compare  the  heal- 
ing of  the  paralytic,  Luke  5:19. 

40.  an  hour  .  .  ye  think  not]  As  the  coming  of  a  thief  is  unexpected, 
so  that  of  the  Son  of  man  will  be  in  an  hour  when  "  ye  think  not."  The 
likeness  is  in  the  sudden  and  unlooked-for  coming  and  only  in  that.  Thus 
disciples  are  to  watch. 

42.  faithful  and  wise  stewards]  Peter,  who  was  impulsive,  frank, 
and  inquisitive,  asks  if  this  parable  of  the  householder  and  the  unexpected 


Common  Version. 


37  Blessed  are  those  servants,  whom  the  lord 
when  he  cometh  shall  find  watching  :  verily  I 
say  unto  you,  that  he  shall  gird  himself,  and 
make  them  to  sit  down  to  meat,  and  will  come 
forth  and  serve  them. 

38  And  if  he  shall  come  in  the  second  watch, 
or  come  in  the  third  watch,  and  find  them  so, 
blessed  are  those  servants. 

39  And  this  know,  that  if  the  goodman  of 
the  house  had  known  what  hour  the  thief 
would  come,  he  would  have  watched,  and  not 
have  suffered  his  house  to  be  broken  through. 

40  Be  ye  therefore  ready  also  :  for  the  Son 
of  man  cometh  at  an  hour  when  ye  think 
not. 

41  %  Then  Peter  said  unto  him,  Lord,  speak- 
est  thou  this  parable  unto  us,  or  even  to  all  ? 

42  And  the  Lord  said,  AVho  then  is  that 
faithful  and  wise  steward,  whom  his  lord  shall 
make  ruler  over  his  household,  to  give  them 
their  portion  of  meat  in  due  season  ? 

43  Blessed  is  that  servant,  whom  his  lord 
when  he  cometh  shall  find  so  doin*. 

44  Of  a  truth  I  say  unto  you,  that  he  will 
make  him  ruler  over  all  that  he  hath. 

1  Gr.  bondservants.  -Ov,  But  this  ye  hiow 

*  Or,  the  faithful  steward,  the  wise  man  whom  dtc 


Revised  Version. 

37  straightway  open  unto  him.  Blessed  are 
those  1  servants,  whom  the  lord  when  he 
conietli  shall  find  watching  :  verily  I  say 
unto  you,  that  he  shall  gird  himself,  and 
make"  them   sit  down    to   nieat,  and   shall 

38  come  and  serve  them.  And  if  he  shall 
come  in  the  second  watch,  and  if  in  the 
third,  and  find   them  so,  blessed  are  those 

39  servants.  2  But  know  this,  that  if  the  mas- 
ter of  the  house  had  known  in  what  hour 
the  thief  was  coming,  he  would  have 
watched,  and  not  have  left  his  house  to  be 

40  3 broken  through.  Be  ye  also  ready:  for 
in  an  hour  that  ye  think  not  the  Son  of 
man  cometh. 

41  And  Peter  said.  Lord,  speakest  thou  this 

42  parable  unto  us,  or  even  unto  all?  And 
the  Lord  said,  Who  then  is  *  the  faithful 
and  wise  steward,  whom  his  lord  shall  set 
over  his  household,  to  give  them  their  por- 

43  tion  of  food  in  due  season?  Blessed  is  tha^ 
5  servant,  whom  his  lord  when   he  cometh 

44  shall  find  so  doing.  Of  a  truth  I  say  unto 
you,  that  he  will  set  him  over  all  that  he 


3  Gr.  digged  through. 
5  Gr.  bondservant. 


192 


A  COMMENTARY  ON   THE  GOSPEL  OF   LUKE.        [Luke  12  :  45-48. 


thief  was  meant  for  the  disciples  only,  or  for  all.  Jesus  does  not  directly 
answer  the  question,  but  adds  another  parable  of  a  steward,  whom  his  lord 
puts  in  charge  of  his  house  during  a  temporary  absence.  This  was  a  common 
thing  then  and  now  in  the  East.  Then  the  steward  was  a  slave.  Such  a 
servant  in  charge  of  his  lord's  things  would  be  blessed  if  the  lord  found  him 
faithful  in  his  duties  whenever  he  came.  His  fidelity  would  be  rewarded 
by  making  him  ruler  of  all  his  possessions.  See  1  Cor.  4 : 1,  2,  and  Luke 
22 :  29,  30. 

45.  delayeth  his  coining]  So  they  soon  after  began  to  say.  See  2  Pet. 
3  :  4,  8,  9.  Later  the  corrupted  Roman  church  fell  into  evil  indulgences,  and 
practices  well  prefigured  by  the  drunken  and  dissolute  conduct  of  the  steward. 
The  servants  of  Christ  were  beaten,  imprisoned,  burned,  slain  by  the 
sword,  as  Savonarola,  Huss,  Latimer  Cranmer,  and  the  army  of  reformation 
martyrs. 

46.  his  portion  with  the  unfaithful]  To  this  servant  his  lord  came 
when  not  looked  for.  The  wickedness  of  some  of  Christ's  professed  people  will 
not  delay  his  coming.  They  will  be  judged,  and  be  appointed  their  portion 
with  the  unfaithful.  The  precise  extent  of  the  punishment  prefigured  here 
is  not  certain.  Grotius,  Beza,  and  many  others  think  it  is  excommunication 
from  the  church  and  the  family  of  disciples.  From  the  parallel  passage  in 
Matt.  24  :  51,  the  judgment  implied  seems  to  be  eternal,  though  the  next  two 
verses  here  point  to  some  qualification  in  this  connection. 

48.  few  stripes  .  .  asii  the  more]  Every  thoughtful  person  will  give 
special  and  prayerful  study  to  vs.  47,  48.  Great  privileges  bring  great 
responsibilities.  If  our  talents  increase,  so  does  our  duty  to  use  them.  The 
thought  is  similar  to  that  in  Deut.  25 :  2.  Those  who  have  great  wealth, 
great  learning,  great  honors,  great  power,  have  correspondingly  great  respon- 
sibilities, and  must  give  the  greater  account  at  last.  The  punishment  too, 
Avill  be  proportioned  to  the  powers,  gifts,  opportunities,  and  knowledge  of  the 
offender.  Baxter  well  says,  *'  Great  gifts  are  to  be  used  with  great  diligence ; 
great  trusts,  and  powers,  and  charges,  are  rather  to  be  feared  than  sought. 
Little  do  the  conquerors  of  the  world,  or  those  that  strive  for  church  pre- 


CoMMON  Version. 

45  But  and  if  that  servant  say  in  his  heai-t, 
My  lord  delayeth  his  coming  ;  and  shall  begin 
to  biat  tlie  menservants  and  maidens,  and  to 
eat  and  drink,  and  to  be  drunken ; 

46  The  lord  of  that  servant  will  come  in  a 
day  when  he  looketh  not  for  him,  and  at  an 
hour  when  lie  is  not  aware,  and  will  cut  him 
in  sunder,  and  will  appoint  him  his  portion 
with  the  unbelievers. 

47  And  that  servant,  which  knew  his  lord's 
will,  and  prepared  not  himxelf,  neither  did 
according  to  his  will,  shall  be  beaten  with 
many  stripes. 

48  But  he  that  knew  not.  and  did  commit 
tltings  worthy  of  stripes,  shall  be  beaten  with 
few  stripes.  For  unto  whomsoever  much  is 
given,  of  him  shall  be  much  required  ;  and  to 
whom  men  have  committed  much,  of  him  they 
wUi  ask  the  more. 

1  Gr.  bondservant. 


Kevised  Version. 

45  hath.  But  if  that '  servant  shall  say  in  his 
heart.  My  lord  delayeth  his  coming ;  and 
shall  begin  to  beat  the  menservants  and  the 
maidser\-ant»,  and  to  eat  and  drink,  and  to 

46  be  drunken ;  the  lord  of  that  l  servant  shall 
come  in  a  day  when  he  expecteth  not,  and 
in  an  hour  when  he  knoweth  not,  and  shall 
2  cut  him  asunder,  and  appoint  his  portion 

47  with  the  unfaithful.  And  that^  servant, 
who  knew  his  lord's  will,  and  made  not 
ready,  nor  did  according  to  his  will,  shall 

48  be  beaten  with  nxany  stripes ;  but  he  that 
knew  not.  and  did  things  worthy  of  stripes, 
shall  be  beaten  with  few  stripes.  And  to 
whomsoever  much  is  given,  of  him  shall 
nmch  be  required :  and  to  whom  they 
commit  much,  of  him  will  they  aek  the 
more. 

2  Or,  severely  scourge  him 


Luke  12  :  49-55.] 


WARNING  CONCERNING   TRIALS. 


193 


ferments,  believe  or  consider  what  duty,  or  what  deep  damnation  they  labor 
for." 

Suggestive  Applications. — 1.  Believers  ought  to  be  looking  constantly 
for  the  coming  of  their  Lord.  2.  He  will  surely  come  unexpectedly  ;  there- 
fore, watch.  3.  Christians  are  to  work,  to  be  faithful  in  duty,  while  they  are 
watching.  4.  The  greater  one's  liglit,  the  greater  the  punishment  if  it  is 
neglected.  5.  The  Lord  is  just  in  all  his  ways,  and  right  in  all  his  judg- 
ments. 

J 


Warning  Concerning  Trials.     12  :  49-59. 

Fob  Time  and  Place  see  previous  Sections. 


49.  I  am  come  to  send  fire]  Fire  was  a  powerful  purifier.  See  Mai. 
3 :  2.  The  work  and  words  of  Christ  would  separate  the  faithful  from  the 
unfaitiiful,  and  distinguisli  the  steward  deserving  to  be  beaten  witli  many 
stripes  from  him  who  deserves  few  stripes.  Thus,  the  fire  would  represent 
not  only  the  process  of  purification,  but  also  that  of  judgment,  since  the 
two  are  closely  related.  Accompanying  these,  there  will  be  dissensions, 
afllictions,  persecutions,  and  severe  trials,  for  the  gospel  cannot  overcome  the 
hosts  of  sin  without  sharp  contests.  As  these  must  come,  Jesus  exclaims, 
"  What  do  I  desire ;  if  it  is  already  kindled  ?  "  that  is,  let  it  be  kindled  at 
once ;  only  in  this  way  can  good  come.  Then,  as  if  reminded  that  the  first 
struggle  of  Satan  would  be  with  him,  he  adds  v.  50  referring  to  his  eager 
desire  for  the  accomplishment  of  his  final  baptism  of  suffering  on  the  cross. 

51.  to  give  peace]  Christ  is  the  Prince  of  peace.  But  in  a  sinful 
world,  a  righteous  king  can  have  peace  only  by  destroying  evil.  That  will 
bring  war;  not  because  Christ  and  his  people  have  the  spirit  of  strife  and  war, 
but  because  the  truth  they  urge  is  resisted,  and  made  the  occasion  for  strife, 
division,  and  fightings  by  others. 

53.    mother  against  the  daughter]    This  purifying  process  of  the 


Common  Version. 

49  f  I  am  come  to  send  fire  on  the  earth ; 
and  what  will  I,  if  it  be  already  kindled? 

50  Bnt  I  have  a  baptism  to  be  baptized  with  ; 
and  how  am  I  straitened  till  it  be  accom- 
plished ! 

51  Suppose  ye  that  I  am  come  to  give  peace 
on  earth  ?  I  tell  you,  Nay ;  but  rather  di- 
vision : 

52  For  from  henceforth  there  shall  be  five 
in  one  house  divided,  three  against  two,  and 
two  against  three. 

53  The  father  shall  be  divided  against  the 
son,  and  the  son  against  the  father ;  the 
mother  against  the  daughter,  and  the  daughter 
against  the  mother  ;  the  mother  in  law  against 
her  daughter  in  law,  and  the  daughter  in  law 
against  her  mother  in  law. 

54  ^  And  he  said  also  to  the  people,  When 
ye  see  a  cloud  rise  out  of  the  west,  straight- 
way ye  say.  There  cometh  a  shower;  and  so 
it  is. 

55  And  when  ye  see  the  south  wind  blow,  ye 
say.  There  will  be  heat;  and  it  cometh  to 
pass. 

^  Or,  how  I  would  that  it  were 

13 


Revised  Version. 

49  I  came  to  cast  fire  upon  the  earth  ;  and 
1  what  do  I  desire,  if  it  is  already  kindled? 

50  But  I  have  a  baptism  to  be  baptized  with  ; 
and  how  am  I  straitened  till  it  be  accom- 

51  plished  !  Think  ye  that  I  am  come  to  give 
peace  in  the  earth?     I  tell  you,  Nay;  but 

52  rather  division:  for  there  shall  be  from 
henceforth  five  in  one  house  divided,  three 

53  against  two,  and  two  against  three.  They 
shall  be  divided,  father  against  son,  and  son 
against  father;  mother  against  daughter, 
and  daughter  against  her  mother;  mother 
in  law  against  her  daughter  in  law,  and 
daughter  in  law  against  her  mother  in 
law. 

54  And  he  said  to  the  multitudes  also.  When  ye 
see  a  cloud  rising  in  the  west,  straightway 
ye  say.  There  cometh  a  shower ;  and  so  it 

55  cometh  to  pass.  And  when  ye  sp.e  a  south 
wind  blowing,  ye  say.  There  will  be  a 
2 scorching  heat;    and  it  cometh  to  pass. 


already  kindled  ! 


2  Or,  hot  wind 


194 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.       [Lokb  12 :  56-59. 


gospel  would  occasion  division  among  those  bound  by  the  closest  and  most 
sacred  ties.  Some  in  a  house  would  accept  the  gospel,  and  some  reject  it. 
Then  the  division  would  fall  between  even  father  and  sun,  the  tender  affection 
of  mother  and  daughter  would  be  broken,  and  so  stoutly  would  the  gospel  be 
resisted,  that  angry  persecutions  would  follow,  as  forcibly  but  sadly  pictured 
in  the  graphic  language  of  vs.  52,  53.  It  is  not  difficult  to  see  examples  of 
these  divisions  in  modern  times. 

56.  je  can  discern  the  face  of  the  shy]  Or,  "  ye  know  how  to  in- 
terpret [or  'prove']  the  face  of  the  earth  and  tlie  heaven,"  see  revised  read- 
ing. In  V.  54  Jesus  addresses  the  multitude.  He  points  out  how  carefully 
they  observe  material  things,  as  the  clouds,  the  winds,  and  the  rain,  so  that 
they  foretell  what  the  weather  will  be,  but  fail  to  observe  "  tliis  time,"  meaning 
the  moral  and  spiritual  significance  of  the  age.  Why  should  you  not  do  this? 
"Why  not  perceive  wliat  is  right  without  my  pointing  it  out  ?  The  facts  in 
the  moral  world  are  as  plain  as  in  the  material  heaven.  Then  he  gives  an 
illustration. 

58.  with  thine  adversary]  The  parable  or  illustration  is  to  emphasize 
the  question  in  v.  57.  You  ought  to  see  what  is  right.  When  you  are  on 
the  way  to  the  magistrate  with  your  adversary  in  law,  one  that  you  have 
wronged,  it  is  right  to  become  reconciled  with  him,  lest  he  drag  thee  to  the 
judge,  and  the  judge  give  thee  to  the  "  exactor "  (see  margin),  etc.  The 
moral  lesson  is:  as  a  wrong  doer,  you  must  be  brought  before  God  the  Judge. 
You  are  on  the  way  there  now.  Be  reconciled  to  God,  and  get  your  dis- 
charge from  the  punishment  due  to  you  for  sin.  You  interpret  the  sky 
rightly.  The  Mediterranean  Sea  lay  to  the  west.  A  wind  from  that  quarter 
would  be  likely  to  bring  rain.  The  arid  desert  of  Arabia  lay  to  the  south. 
A  wind  from  that  way  would  be  likely  to  bring  heat.  Van  Doren  faced  a 
simoon  from  this  quarter  for  six  hours,  which  burned  the  flesh,  inflamed  the 
face  and  eyes,  and  so  prostrated  him,  that  he  did  not  recover  from  its  effects 
for  three  days.  The  multitude  to  which  Jesus  was  speaking  understood  these 
physical  facts.  They  had  the  Old  Testament  with  its  prophecies  concerning 
Messiah.  The  moral  purifying  process  had  begun.  It  concerned  them. 
Why  did  they  not  perceive  their  true  state  ?  Some  suppose  that  the  adversary 
meant  the  law ;  the  magistrate  and  the  judge  referred  to  God ;  the  officer  or 
exactor  to  the  angels  ;  the  prison  to  hell,  and  so  on.     But  to  assign  a  specific 


Common  Version. 

56  Te  hypocrites,  ye  can  discern  the  face  of 
the  sky  and  of  the  earth  ;  but  how  is  it  that  ye 
do  not  discern  this  time? 

57  Yea,  and  why  even  of  yourselves  judge 
ye  not  what  is  right  ? 

58  ][  When  tliou  goest  with  thine  adversary 
to  the  magistrate,  as  thmi  art  in  the  way,  give 
diligence  that  thou  mayest  be  delivered  from 
him;  lest  he  hale  thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  ofBcer,  and  the  officer 
cast  thee  into  prison. 

59  1  tell  thee,  thou  shalt  not  depart  thence, 
till  thou  hast  paid  the  very  last  mite. 

iGr.  prove. 


Revised  Version. 

56  Ye  hypocrites,  ye  know  how  to  i  interpret 
the  face  of  the  earth  and  the  heaven;  but 
how  is  it  that  ye  know  not  how  to  i  in- 

57  terpret  this  time?    And  why  even  of  your- 

58  selves  judge  ye  not  what  is  right?  For  as 
thou  art  going  with  thine  adversary  before 
the  magistrate,  on  the  way  give  diligence 
to  be  quit  of  him  ;  lest  haply  he  drag  thee 
unto  the  judge,  and  the  judge  shall  de- 
liver thee  to  the  -officer,  and  the  2 officer 

59  shall  cast  thee  into  prison.  I  say  unto  thee, 
Thou  shalt  by  no  means  come  out  thence, 
till  thou  have  paid  the  very  last  mite. 

2  Gr.  exactor. 


Like  13  :  1-3.]  THE  GALILEANS,  AND  THE  BARREN   FIG   TREE. 


195 


meaning  to  every  detail  of  the  illustration  is  an  unwarrantable  method  of  in- 
terpretation. The  accuser  of  the  Jewish  nation  was  Moses,  not  Jesus,  and 
the  nation  was  *'on  the  way"  to  a  judgment,  and  the  Messiah  was  the  only 
Advocate  and  the  one  who  might  reconcile  them  to  God.  The  debtor  could 
not  get  out  of  prison  until  the  very  last  lepion,  mite,  was  paid.  Assuming 
that  debt  is  sin,  the  sinner  could  never  pay,  and  hence,  could  never  get 
release.  Thus  it  was  understood  by  Theophylact :  "  If  we  shall  remain  in 
prison  until  we  pay  the  uttermost  farthing,  and  are  never  able  to  pay  it,  it  is 
manifest  that  future  punishment  will  be  eternal." 

Suggestive  Applications.— 1.  Christ  sufiered  for  his  people.  2.  The 
preaching  of  the  gospel  does  not  bring  universal  peace  and  harmony.  3.  It 
is  the  occasion  of  division,  because  its  principles  are  resisted.  4.  It  is  a 
shame  for  us  to  study  intelligently  the  weather,  and  not  observe  the  spiritual 
state  of  the  age.  5.  The  sinner  must  be  reconciled  to  God  to  escape  final 
punishment. 


The  Galileans,  and  the  Barren  Fig  Tree.    13 : 1-9. 

Per^.a  (?)  A.D.  29  (?). 

1.  told  him  of  the  Galileans]  Similar  tumults  and  slaughters  are  men- 
tioned by  Josephus.  Josephus  says  that  Archelaus  slew  3000  at  one  passover, 
Antiq.  17  :  9,  3,  and  later  under  Curaanus,  at  a  passover  feast  a  seditious 
tumult  arose  in  which  20,000  Jews  perished.  There  are  allusions  to  similar 
acts  of  Pilate  by  Josephus,  Antiq,  18  :  3,  but  no  mention  has  been  found  in 
secular  history  of  the  incident  noticed  in  v.  1.  The  fact,  however,  is  in  keep- 
ing with  what  is  known  of  Pilate's  character.  Some  Galilean  Jews  had  been 
slain  while  sacrificing  at  the  temple  in  Jerusalem.  This  horrible  deed  was 
regarded,  by  those  who  reported  it  to  Jesus,  as  a  mark  of  divine  vengeance  for 
some  great  sin.  If  there  was  a  refuge  anywhere,  one's  life  ought  to  be  sacred 
and  secure  when  at  God's  altar. 

2.  Sinners  above  all . .  because  they]    They  supposed  this  cruel  death 

implied  some  exceptional  and  unusually  heinous  sin.  The  Jews  believed 
that  exceptional  calamities  were  proofs  of  exceptionally  great  sins.  A  simi- 
lar view  T7as  held  by  the  disciples  also  in  the  case  of  the  man  born  blind, 
John  9  :  2.  The  great  cause  of  human  sorrow  is  sin  ;  but  it  does  not  follow 
that  in  each  individual  case  a  great  calamity  is  caused  by  a  special  sin  of  the 
person  who  suflJers.  No  person  overtaken  by  sudden  and  terrible  calamity  is 
by  that  fact  alone   proven  to  be  an  exceptionally  great  sinner.     Jesus  says 


Common  Version. 

CHAP.  XIII.— There  were  present  at  thnt 
season  some  that  toM  him  of  the  Gali- 
leans, whose  blood  Pilate  had  mingled  with 
their  sacrifices. 

2  And  Jesus  answering  said  unto  them. 
Suppose  ye  that  these  Galileans  were  sinners 
above  all  the  Galileans,  because  they  suffered 
such  things? 

3  I  tell  you.  Nay :  but,  except  ye  repent,  ye 
shall  all  likewise  perish. 


Revised  Version. 

13  Now  there  were  some  present  at  that 
very  season  who  told  him  of  the  Galilaeans, 
whose  blood  Pilate  had  mingled  with  their 

2  sacrifices.  And  he  answered  and  said  unto 
them,  Think  ye  that  these  Galilajans  were 
sinners  above   all   the   Galila;ans,   because 

3  they  have  suffered  these  things?  I  tell  you. 
Nay  :  but,  except  ye  repent,  ye  shall  all  in 


jgg  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [Luke  13 : 4-7. 

"  Nay ;  but,  except  ye  repent,  ye  shall  all  in  like  manner  perish."  Some 
with  Trench  assume  that  this  was  literally  fulfilled  in  the  fall  of  Jerusalem, 
since  numbers  did  perish  then  by  violence,  as  those  did  whom  Pilate  slew. 
But  to  assume  that  the  multitude  in  Persea  or  Galilee  to  whom  Jesus  spoke 
the  parable  of  the  barren  fig  tree,  did  all  literally  perish,  or  that  the  great 
majority  were  in  Jerusalem  and  perished  with  its  fall,  is  to  assume  what  is 
quite  improbable.  The  fall  occurred  40  years  after  the  speaking  of  the  para- 
ble, and  hence  most  of  the  company  must  in  the  ordinary  course  of  nature 
have  died  before  that  calamity.  Nor  is  it  likely  that  very  many  of  such  a 
company,  in  remote  parts  like  Galilee  and  Peraea,  who  may  have  survived  to 
that  time,  would  be  caught  in  Jerusalem  in  such  a  catastrophe.  It  is  not  wise 
therefore  thus  to  narrow  the  broader  spiritual  lesson  evidently  intended, 
namely,  all  who  do  not  repent  will  perish  also. 

4.  the  tower  in  Siloam]  This  "accident"  is  not  elsewhere  mentioned. 
These  were  Judseans  who  perished,  an  indication  that  judgments  did  not  fall 
on  Galilean  Jews  only.  The  tower  was  doubtless  one  in  the  hamlet  of 
Siloam,  now  Silwan,  across  the  Kedron  valley  a  short  distance  from  the  walls 
of  Jerusalem.  The  houses  of  the  modern  village  are  of  stone  and  built  against 
and  among  rude  caves  upon  the  precipitous  side  of  the  hill.  The  caves  are 
used  as  stables.  It  would  require  care  to  make  a  secure  foundation  for  a  tower 
in  such  a  place,  or,  if  "  Siloam  "  refers  to  the  pool  of  Siloam,  'Ain  Silwan  ; 
then  it  was  in  the  valley  just  below  the  village.  The  "pool "  was  connected 
with  the  water  supply  of  the  city,  and  the  "tower"  may  have  been  some 
structure  built  by  Pilate.     Compare  Mark  7:11  and  Josephus,  Wars  2  :  9,  4. 

5.  had  a  fig  tree]  The  corners  of  vineyards  in  Syria  are  still  planted 
with  fig  trees.  See  Tristram,  Nat.  Hist,  of  the  Bible,  p.  352.  This  parable 
illustrates  the  forbearance  of  God  with  his  unfruitful  people,  especially  Israel 
and  also  the  Christian  Church  of  now.  The  owner  had  the  fig  tree  for  fruit, 
not  for  shade  merely.  He  sought  fruit  and  found  none.  God  calls  his  people 
and  cares  for  them  that  they  may  bear  the  fruit  of  good  works,  and  the  graces 
of  a  complete  Christian  character. 

7.  three  years  I  come]  The  "  dresser  of  the  vineyard  "  or  the  vine 
dresser,  has  special  care  of  the  vines  and  fruit  trees  in  Syria.  The  "  three 
years  "  have  been  variously  understood,  to  refer  to  three  periods,  as  the  patri- 
archal, the  Mosaic,  and  the  kingly  ;  to  childhood,  youth,  and  old  age ;  to  the 


Common  Version. 


4  Or  those  eighteen,  upon  whom  the  tower 
in  Siloam  fell,  and  slew  them,  think  ye  that 
they  were  sinners  above  all  m*n  that  dwelt  in 
Jerusalem  ? 

5  I  tell  you,  Nay  :  but,  except  ye  repent,  ye 
shall  all  likewise  perish. 

6  ^  He  spake  also  this  parable  ;  A  certain 
man  had  a  fig  tree  planted  in  his  vineyard ; 
and  he  came  and  sought  fruit  thereon,  and 
found  none. 

7  Then  said  he  unto  the  dresser  of  his  vine- 
yard, Behold,  these  three  years  I  come  seeking 
fruit  on  this  fig  tree,  and  find  none:  cut  it 
do'vn  ;  why  cumbereth  it  the  ground  ? 

1  Gr,  debtors. 


Revised  Vebsion. 

4  like  manner  perish.  Or  those  eighteen, 
upon  whom  the  tower  in  Siloam  fell,  and 
killed  them,  think  ye  that  they  were  ^  of- 
fenders above  all   the   men  that  dwell  in 

5  Jerusalem?  I  tell  you.  Nay:  but,  except 
ye  repent,  ye  shall  all  likewise  perish. 

6  And  he  spake  this  parable  ;  a  certain  man 
had  a  fig  tree  planted  in  his  vineyard  ;  and 
he  came  seeking  fruit  thereon,  and  found 

7  none.  And  he  said  unto  the  vinedresser, 
Behold,  these  three  years  I  come  seeking 
fruit  on  this  fig  tree,  and  find  none :  cut  it 
down  ;  why  doth  it  also  cumber  the  grouud  ? 


198 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  fLuKE  13 


three  years  of  our  Lord's  ministry;  to  the  three  official  states  of  prophet, 
priest,  and  king ;  while  others  with  greater  probability  regard  them  as  the 
machinery  of  the  story,  and  do  not  assign  any  special  significance  to  them. 
"Cut  it  down,"  why  should  it  also,  it  with  others,  cumber  the  ground — that 
is,  prevent  something  fruitful  from  growing  there. 

8.  let  it  alone  this  year  also]  The  vinedresser  may  represent  Christ 
the  Intercessor,  or  with  more  fitness  the  Holy  Spirit  who  convinceth  of  sin, 
and  pleads  for  further  forbearance.  The  sinner  does  not  repent ;  the  grace 
of  God  defers  judgment;  the  Spirit  persuades  through  fresh  providences  and 
calls ;  the  Christian  professor  has  a  name  only  to  life ;  he  bears  no  fruit.  The 
Spirit  pleads  with  and  for  him,  that  he  be  not  cut  ofi".  He  is  pruned  by 
chastisements,  stirred  by  providences,  fed  anew  by  divine  grace,  that  he  may 
bear  fruit.  If  he  bears  fruit,  he  is  saved  ;  if  not,  forbearance  ceases,  judgment 
overtakes  him.  The  parable  plainly  enough  applied  primarily  to  the  Jewish 
church  and  people.  Some  suggest  meanings  for  each  detail.  The  vineyard 
represents  the  world  or  the  Jewish  church  ;  the  owner  is  God  the  Son  ;  the 
vine  dresser  the  Holy  Spirit;  so  far  it  may  be  clear.  But  confusion  is  intro- 
duced when  it  is  further  suggested  tliat  the  fig  tree  represents  Jews ;  the  three 
years,  periods  of  existence  in  the  Jewish  nation,  or,  years  of  Christ's  ministry, 
and  so  on.  The  general  teaching  of  the  parable  is  obvious  as  already  stated  : 
God's  patience  with  an  unfruitful  race  and  the  earnest  efforts  taken  to  have  it 
bear  fruit,  which  if  unsuccessful  bring  judgment. 

Suggestive  Applications. — 1.  The  good  may  have  great  calamities 
befall  them  ;  witness  Job  and  Paul.  2.  When  calamities  befall  the  wicked, 
it  does  not  prove  them  to  be  exceptionally  great  sinners.  3.  Unless  we 
repent,  we  shall  perish.  4.  Those  given  exceptional  privileges  are  expected 
to  become  exceptionally  useful.  5.  Barrenness  in  spiritual  things  brings  con- 
demnation. John  15  :  2,  6.  6.  Judgment  may  be  deferred,  as  in  the  barren 
fig  tree.  7.  If  the  respite  and  the  added  advantages  bring  no  fruit,  then  de- 
struction surely  will  follow. 

The  Infirm  Woman;  The  Mustard  Seed,  and  Leaven;  13:10-21. 

Per^a  (?)  A.D.  29  (?). 

10.  one  of  the  synagogues]  The  miracle  narrated  here  may  not  un- 
reasonably be  supposed  to  be  given  as  an  illustration  of  how  Jesus  sought  to 
carry  out  the  work  of  the  vine  dresser  in  convincing  the  Jews  of  the  truth, 
that  they  might  bear  fruit.  This  would  account  for  its  insertion  in  this  con- 
nection. Where  the  synagogue  was,  is  not  certain.  It  may  have  been  in 
some  city  of  Galilee,  or,  in  the  valley  of  the  Jordan,  or  in  Persea,  which  Jesus 
entered  on  leaving  Galilee. 


Common  Version. 

8  And  he  answering  said  unto  bim,  Lord, 
let  it  alone  this  year  also,  till  I  shall  dig  about 
it,  and  dung  it: 

9  And  if  it  bear  fruit,  well :  and  if  not,  then 
after  that  thou  shalt  cut  it  down. 

10  And  he  was  teaching  in  one  of  the  syna- 
gogues on  the  sabbiith. 


Revised  Version. 

8  And  he  answering  saith  unto  him,  Lord,  let 
it  alone  this  year  also,  till  I  shall  dig  about 

9  it,  and  dung  it:  and  if  it  bear  fruit  tlience- 
forth,  well;  but  if  not,  thou  shalt  cut  it 
down. 

10      And  he  was  teaching  in  one  of  the  syna- 


Luke  13  :  ll-lC] 


THE   INFIRM   WOMAN. 


199 


11.  spirit  of  infirmity]  This  poor  woman  was  afflicted  and  bowed 
together  in  some  strange  and  unexphiined  manner,  perhaps  through  some 
rheumatic  affection,  by  the  power  of  a  "  spirit  of  weakness  "  whicli  is  usually 
understood  to  mean  a  "demoniac  spirit,"  and  rightly  so,  see  v.  16;  although 
in  the  narrative  of  the  cure  there  is  no  mention  of  casting  out  the  "spirit"  as 
in  other  similar  cases.  She  was  unable  to  straighten  herself  erect  like  other 
persons,  and  the  reproof  of  the  ruler  in  v.  14  implies  that  she  with  others, 
came  to  the  synagogue  to  be  healed.  Jesus  saw  her,  called  her  to  him,  and 
said.  Woman,  thou  art  unbound  from  thy  weakness.  He  then  laid  his 
hands  on  her,  perJiaps  to  help  her  faith,  and  as  the  means  by  which  the  heal- 
ing virtue  should  reach  her.  Compare  the  case  of  the  woman  with  tlie  issue 
of  blood,  who  touched  his  garment.  Luke  8  :  44-46.  The  cure  was  instanta- 
neous and  the  demon  gone;  the  woman  became  the  child  of  God  and  glorified 
him. 

14.  tlie  ruler  .  .  with  indignation]  The  Jewish  traditional  law  for- 
bade the  Jewisii  physician  from  practicing  his  art  or  giving  medicine  on  the 
Sabbath  except  in  cases  of  life  or  death.  The  hostility  to  Jesus  shared  by 
this  ruler,  led  him  to  take  advantage  of  this  tradition  by  an  angry  reproof 
of  the  people,  meant  also  for  Jesus.  The  ruler  did  not  address  Jesus  directly, 
nor  did  lie  dare  to  reproach  the  woman,  as  either  of  these  courses  might  have 
aroused  the  anger  of  the  multitude  against  himself  more  than  a  direct  reproof 
of  them  for  coming  to  be  healed  on  the  Sabbath.  For  similar  instances  of 
fault  finding  for  Sabbath  healing,  see  Matt.  12 : 1,  10;  Mark  2:23;  Luke 
6  : 1-10  ;  John  7  :  22,  23.  The  ruler  called  it  "  work"  to  heal  the  infirm,  or 
to  come  to  the  synagogue  to  be  healed  ;  work  that  was  suitable  and  lawful  for 
the  six  days  only. 

15.  eacll  one  of  you  .  .  loose  his  ox]  Jesus  answers  the  ruler;  yet  not 
directly  but  indirectly,  the  answer  being  addressed  to  the  multitude,  leaving 


Common  Version. 


11  ^  And,  behold,  there  was  a  woman  which 
had  a  spirit  of  infirniit)'  eighteen  years,  and 
was  bowed  together,  and  could  in  no  wise  lift 
up  herself. 

12  And  when  Jesus  saw  her,  lie  called  her  In 
him,  and  said  unto  her,  Woman,  thou  art  loosed 
from  thine  infirmity. 

13  And  he  laid  his  hands  on  her:  and  imme- 
diately she  was  made  straight,  and  glorified 
God. 

14  And  the  ruler  of  the  synagogue  answered 
with  indignation,  because  that  Jesus  had 
healed  on  the  sabbath  day,  and  said  unto  tlie 
people,  There  are  six  days  in  which  men 
ought  to  work  :  in  them  therefore  come  and  be 
healed,  and  not  on  the  sabbath  day. 

15  The  Lord  then  answered  him,  and  said, 
Thou  hypocrite,  doth  not  each  one  of  you  on 
the  sabbath  loose  his  ox  or  his  ass  from  the 
stall,  and  lead  him  away  to  watering? 

16  And  ought  not  this  woman,  being  a 
daughter  of  Abraham,  whom  Satan  hath  bound, 
lo,  these  eighteen  years,  be  loosed  fiom  this 
bond  on  the  sabbath  day  ? 

1  Gr.  manger 


Revised  Version. 

11  gogues  on  the  sabbath  day.  And  behold,  a 
woman  who  had  a  spirit  of  infirmity 
eighteen  years  ;  and  she  was  bowed  together, 

12  and  could  in  no  wise  lift  herself  up.  And 
when  Jesus  saw  her,  he  called  her,  and  said 
to  her.  Woman,  thou  art  loosed  from  thine 

13  infirmity.  And  he  laid  his  hands  upon  her : 
and  immediately  she  was  made  straight,  and 

14  glorified  God.  And  the  ruler  of  the  syna- 
gogue, being  moved  with  indignation  be- 
cause Jesus  had  healed  on  the  sabbath, 
answered  and  said  to  the  multitude.  There 
are  six  days  in  which  men  ought  to  work  : 
in  them  therefore  come  and  be  healed,  and 

15  not  on  the  day  of  the  sabbath.  But  the 
Lord  answered  him,  and  said.  Ye  hypocrites, 
doth  not  each  one  of  you  on  tlie  sabbath 
loose  his  ox  or  his  ass  from  the  i  stall,  and 

16  lead  him  away  to  watering?  And  ought 
not  this  woman,  being  a  daughter  of  Abra- 
liam,  whom  Satan  had  bound,  lo,  these 
eighteen  years,  to  have  been  loosed  from 


200 


A   COMMENTARY  ON  THE  GOSPEL   OF  LUKE.      [Luke  13  :  17-20. 


the  application  to  be  made  by  each  one's  conscience.  For,  he  says,  "  Ye 
hypocrites"  (plural,  as  in  the  revised  reading),  you  allow  the  beasts  of  burden 
to  be  loosed  from  the  manger  to  get  water  to  drink  on  the  Sabbath  when  they 
have  been  tied  for  a  few  hours  only  ;  why  not  allow  this  daughter  of  Abraham 
to  be  loosed  from  the  bond  of  Satan,  on  that  day,  when  she  has  been  bound 
for  18  years?  Obviously,  if  it  was  lawful  to  take  an  ox  to  water  on  the  Sab- 
bath, it  ought  to  be  lawful  to  rescue  a  child  of  Abraham  from  the  power  of 
the  devil  on  that  day.     The  illustration  was  an  unanswerable  argument. 

17.  rejoiced  for  all  the  glorious  tilings]  His  adversaries  who  appear 
to  have  been  numerous  were  put  to  shame  before  the  multitude.  The  writer 
almost  enables  us  to  see  the  pointed  fingers  and  the  looks  of  contempt  mingled 
with  joy,  that  the  multitude  showed,  on  hearing  the  rebuke  of  Jesus.  The 
feelings  and  sense  of  the  people  are  usually  on  the  side  of  the  oppressed,  the 
weak  and  the  poor. 

19.  a  grain  of  mustard  seed]  The  parables  of  the  mustard  seed,  and 
of  the  leaven  are  found  in  Matt.  13  :  31-33  ;  the  former  is  also  in  Mark 
4  :  30-32.  The  object  of  these  parables  is  to  show  the  growth  of  the  kingdom 
of  God,  V.  18.  The  mustard  seed  sets  forth  the  outward,  and  the  leaven  the 
inward  growth  of  the  kingdom.  There  are  four  or  five  species  of  the  mus- 
tard family,  Sinapis,  found  in  Palestine,  including  the  white  mustard  of 
Europe.  Drs.  Lindley  and  Royle  propose  to  identify  mustard  here  with  the 
Salvadora  persica,  a  plant  now  found  about  the  Dead  Sea,  and  in  the  Jordan 
valley.  It  resembles  the  mustard  in  its  aromatic  taste  and  other  properties, 
but  is  not  now  as  widespread  in  Palestine  as  mustard,  which  fully  answers  the 
details  of  the  parable.  The  proportionate  smallness  of  the  seed,  and  the 
greatness  of  the  herb,  are  well  suited  to  illustrate  the  external  growth  of  the 
kingdom  of  God.  The  wild  mustard  of  Palestine,  either  Sinapis  alba  or 
Sinapis  orientalis,  grows  into  a  large  bush,  in  which  birds  can  aligiit  and  lodge. 
Thomson  saw  mustard  as  high  as  the  head  of  a  rider  on  a  horse.  It  is  not 
wise  in  this  parable,  or  in  any  other,  to  press  the  details  into  special 
significance.  Trench  suggests  that  as  the  mustard  gives  heat  and  vigor,  and 
its  virtues  are  given  out  when  bruised,  it  may  indicate  a  likeness  to  the 
crucified  Redeemer ;  and  as  a  seed  must  fall  into  the  ground  and  die,  John 
12  :  24,  so  by  his  death  he  brings  fruit  into  the  kingdom.  These  are  truths, 
but  scarcely  the  truths  distinctly  taught  by  this  parable.  For  it  is  the  kingdom 
itself,  not  Christ,  that  is  here  likened  to  a  mustard  seed.  That  seed  illustrates 
how  large  results  follow  small  beginnings.     So  the  beginning  of  Christianity 


Common  Version. 

17  And  Avhen  he  had  said  these  things,  all 
his  adversaries  were  ashamed :  and  all  the 
people  rejoiced  for  all  the  glorious  things  that 
were  done  by  him. 

18  ^  Then  said  he,  Unto  what  is  the  kingdom 
of  God  like  ?  and  whereunto  shall  T  resemble 
it? 

19  It  is  like  a  grain  of  mustard  seed,  which 
a  man  took,  and  cast  into  his  garden  ;  and  it 
grew,  and  waxed  a  great  tree ;  and  the  fowls 
of  the  air  lodged  in  the  branches  of  it. 

20  And  again  he  said,  Whereunto  shall  I 
liken  the  kingdom  of  God? 


Revised  Version. 

17  this  bond  on  the  day  of  the  sabbath  ?  And 
as  he  said  these  things,  all  his  adversaries 
were  put  to  shame  :  and  all  the  multitude 
rejoiced  for  all  the  glorious  things  that 
were  done  by  him. 

18  He  said  therefore,  Unto  what  is  the  king- 
dom of  God  like?  and  whereunto  shall  I 

19  liken  it?  It  is  like  unto  a  grain  of  mus- 
tard seed,  which  a  man  took,  and  cast  into 
his  own  garden  ;  and  it  irrew,  and  became 
a  tree  ;  and  the  birds  of  the  heaven  lodged 

20  in  the  branches  thereof.  And  iigain  he 
said,  Whereunto  shall  I  liken  the  kingdom 


Luke  V6  :  2l--'3.]         THE  SHUT   DOOR   AND  THE   DOOMED  CITY.  201 

seemed  very  small ;  only  a  Galilean  teacher  and  a  few  fishermen,  but  the 
results  were  great.  The  birds  of  the  air  found  shelter  in  the  branching 
mustard  tree,  and  multitudes  find  shelter  and  salvation  in  the  kingdom  of 
God. 

21.  like  leaven]  Tiie  kingdom  is  like  leaven  hidden  in  three  measures 
of  meal.  The  Greek  word  for  "  measure  "  represents  the  Hebrew  measure 
seah,  which  was  equal  to  about  ten  quarts.  The  "  three  measures  "  would 
then  be  thirty  quarts,  or  nearly  a  bushel  of  meal,  hence  a  large  quantity. 
Leaven  usually  though  not  always  represents  the  principle  of  evil,  in  the 
Scriptures.  But  see  Lev.  23  :  17.  It  is  difficult  so  to  apply  it  here,  for  if  our 
Lord  had  meant  this,  we  should  have  expected  him  to  say  plainly  here  the 
kingdom  of  evil  is  like  leaven.  The  natural  interi?retation  is  that  it  repre- 
sents the  inner  force  and  unnoticed  power  of  the  kingdom  of  God.  It  shows 
how  the  gospel  works  to  transform  character  and  communities.  The  leaven 
was  "  hid  "  in  the  meal ;  the  ordinary  observer  looking  at  the  meal  would  not 
perceive  it.  So  the  germ  of  the  kingdom  of  God  might  be  hidden  in  a  heart, 
in  the  heart  of  a  community,  but  it  would  secretly  work  until  the  whole  was 
changed,  assimilated  to  its  own  nature.  It  has  wonderful  power  to  assimilate 
foreign  materials  into  one  consistent  Christian  type.  Has  not  this  been  ful- 
filled in  the  great  change  which  Christianity  has  wrought  among  the  ruling 
nations  of  the  world  ?  Compare  the  Roman  Empire  and  life  under  its  domina- 
tion with  life  in  the  United  States,  England,  or  Germany  to-day  ;  what  a 
marvellous  change  ! 

Suggestive  Applications. — 1.  In  God's  house  we  are  in  the  place  for 
receiving  God's  blessings.  2.  The  power  of  the  devil  will  dwarf  our  spiritual 
nature,  and  that  may  seriously  aflfect  the  health  of  our  bodies.  3.  It  is  right 
to  care  for  and  cure  the  sick  on  the  Sabbath.  4.  The  kingdom  of  God  had  an 
apparently  insignificant  beginning  in  the  world.  5.  Its  growth  has  been 
comparatively  great.  6.  The  principle  of  that  kingdom  maybe  for  a  time 
hidden  in  a  heart,  and  in  a  community.  7.  It  will  grow  though  unobserved, 
until  it  works  a  great  change. 

The  Shut  Door  and  the  Doomed  City.     13  :  22-35. 

Per^a  (?)  A.D.   29  (?). 

22.  teaching:,  and  jOlirneying]  This  language  implies  the  continua- 
tion of  a  journey  already  begun,  rather  than  the  starting  upon  a  new  journey. 
It  favors  the  view  that  Jesus  was  in  Persea  near  the  close  of  his  ministry,  on 
his  way  to  Jerusalem. 

23.  few  that  be  saved]     The  "  one  "  who  asked  this  question  was  no 


Common  Version. 

21  It  is  like  leaven,  which  a  woman  took 
and  liid  in  three  measures  of  meal,  till  the 
whole  was  leavened. 

22  And  he  went  through  the  cities  and  vil- 
lages, teaching,  and  journeying  towards  Jeru- 


23  Then  said  one  unto  him.  Lord,  are  there 
few  that  he  saved?     And  he  said  unto  them, 

1  See  marsfinal  note  on  Matt.  xiii.  33. 


Revised  Version. 

21  of  God?  It  is  like  unto  leaven,  which  a 
woman  took  and  hid  in  three  '  measures  of 
meal,  till  it  was  all  leavened. 

22  And  he  went  on  his  way  through  cities  and 
villages,  teaching,  and  journeying  on  unto 

23  Jerusalem.  And  one  said  unto  him.  Lord, 
are  they  few  that  are  saved  ?    And  he  said 


202 


A  COMMENTARY  ON  THE  GOSPEL  OF   LUKE.        [Luke  13  :  24-28. 


doubt  a  disciple  of  Jesus.  What  led  the  questioner  to  ask  this,  is  not  stated. 
It  may  have  sprung  from  feeling  the  great  difficulty  of  living  up  to  the  high 
standard  Jesus  required.  So  he  asks,  "  are  the  saved  few  ?"  as  it  may  be  con- 
cisely and  closely  rendered.     Many  have  asked  this  question  in  later  times. 

24.  Strive  to  enter]  Observe  that  our  Lord  does  not  give  a  direct 
answer.  He  fosters  neither  fondness  for  speculation,  nor  curiosity.  He  gives 
a  practical  exhortation,  "Strive,"  Greek  "agonize  to  enter."  Compare  the 
force  of  the  same  word  in  1  Cor.  9  :  25,  and  the  same  word  rendered  "fight" 
in  John  18  :  36,  and  1  Tim.  6  :  12,  and  2  Tim.  4 : 7.  The  Greek  word  is 
applied  by  secular  writers  to  one  who  contended  for  a  prize  in  the  public 
games.  The  revisers  have  adopted  the  Greek  reading  6vpag^  "door"  for 
7ri)A//f,  "  gate,"  but  the  sense  and  teaching  are  unchanged.  Some  point  out  a 
distinction  between  "  seek  "  and  "  strive,"  and  hold  that  it  means  those  who  lazily 
"seek"  but  do  not  earnestly  "strive,"  that  are  not  able  to  enter.  The  figure, 
in  the  Greek  word  for  "  strive  "  it  must  be  confessed  at  first  sight  favors  this 
view.  But  the  next  verse  implies  more.  And  if  the  period  be  left  out  (as  in 
the  margin,  fo^  old  Greek  texts  had  no  pointing),  the  reason  for  the  exhorta- 
tion is  clearly  akin  to  the  truth  taught  in  the  parable  of  the  barren  fig  tree  : 
the  forbearance  of  God  after  a  time  will  cease,  the  door  will  be  shut.  Like 
the  foolish  virgins  you  will  be  without,  knocking  and  calling  to  the  master  of 
the  house  to  open,  when  it  is  too  late.  You  were  not  ready  to  enter  ;  you  did 
not  push  in,  like  one  striving  to  win  the  prize  when  the  opportunity  was 
offered  ;  you  have  had  a  fair  offer  of  the  historic  and  living  Christ ;  you 
neglected  him  ;  the  door  is  now  shut. 

26.    in  tliy  presence  .  .  in  our  streets]    This  language  and  that  of 

V.  25  primarily  applied  to  the  Jews.  They,  as  the  children  of  Abraham, 
claimed  a  right  to  enter  the  kingdom.  Indeed  they  had  a  saying  that  no 
child  of  Abraham  would  be  excluded  from  heaven.  That  Jesus  had  been 
among  them  in  the  flesh,  that  they  had  eaten  and  drunk  with  him,  that  he 
had  taught  in  their  streets  would  be  of  no  avail,  when  they  did  not  enter  the 
kingdom  as  he  directed.     All  the  sacraments  and  ordinances  of  the  church. 


Common  Version. 

24  1[  Strive  to  finter  in  at  the  strait  gate  :  for 
many,  I  say  unto  you,  will  seek  to  enter  in, 
and  sliall  not  be  able. 

25  When  once  the  master  of  the  house  is 
risen  up,  and  hath  shut  to  the  door,  and  ye 
begin  to  stand  without,  and  to  knock  at  the 
door,  saying,  Lord,  Lord,  open  unto  us;  and 
he  shall  answer  and  say  unto  you,  I  know  you 
not  whence  ye  are: 

2G  Then  shall  ye  begin  to  say.  We  have 
eaten  and  drunk  in  thy  presence,  and  thou 
hast  taught  in  our  streets. 

27  But  he  shall  say,  I  tell  you,  I  know  you 
not  whence  ye  are ;  depart  from  me,  all  ye 
workers  of  iniquity. 

28  There  shall  be  weeping  and  gnashing  of 
teeth,  when  ye  shall  see  Abraham,  and  Isaac, 
and  Jacob,  and  all  the  prophets,  in  the 
kingdom  of  God,  and  you  yourselves  thrust 
out. 


Revised  Version. 

24  unto  them,  Strive  to  enter  in  by  the  narrow 
door  :  for  many,  I  say  unto  you,  shall  seek 

25  to  enter  in.  and  shall  not  be  *  able.  When 
once  the  master  of  the  house  is  risen  up, 
and  hath  shut  to  the  door,  and  ye  begin  to 
stand  without,  and  to  knock  at  the  door, 
saying.  Lord,  open  to  us;  and  he  shall 
answer  and  say  to  you,  I    know  you    not 

26  whence  ye  are  ;  then  shall  ye  begin  to  say. 
We  did  eat  and  drink  in  thy  presence,  and 

27  thou  didst  teach  in  our  streets;  and  he 
shall  say,  I  tell  you,  I  know  not  whence  ye 
are;    depart  from   me,  all    j'e   workers   of 

28  iniquity.  There  shall  be  the  weeping  and 
gnashing  of  teeth,  when  ye  shall  see 
Abraham,  and  Isaac,  and  Jacob,  and  all  the 
prophets,  in    the    kingdom    of   God,   and 


Or,  able,  when  once 


Luke  13:  29-:53  ]         THE  SHUT   DOOR   AND  THE   DOOMED   CITY. 


203 


attendance  upon  the  preaching  of  God's  house,  and  being  within  the  circle  of 
all  the  influences  that  attend  the  sanctuary,  the  people,  and  Spirit  of  God,  if 
one  refuses  or  neglects  to  enter  the  kingdom  and  become  a  true  disciple,  will 
avail  nothing  at  last,  except  to  increase  the  measure  of  judgment.  The 
"weeping"  and  "gnashing"  are  particularly  expressive  signs  of  disappoint- 
ment, grief  and  rage  in  the  East. 

29.  from  the  East,  etc.]  Compare  the  language  in  Is.  49  :  12;  45 :  6. 
The  anger  and  fury  of  the  Jews  at  the  free  admission  of  the  nations  to  the 
privileges  of  the  kingdom  of  God  frequently  overleaped  all  bounds.  See  Acts 
13:44-52;  21:28-36;  22:22. 

30.  last  .  .  first  .  .  first  .  .  last]  Many  among  the  Gentile  nations 
who  were  last  to  be  called,  were  among  the  first  to  enter  the  kingdom,  while 
the  Jews  who  had  the  oracles  of  God,  through  whom  the  Messiah  came,  and 
who  therefore  were  first  in  privileges,  having  neglected  them  would  be 
last,  that  is,  would  miss  the  kingdom,  knocking  after  the  door  was  shut,  v.  25. 

31.  Herod  will  kill  thee]  Notice  the  revised  reading,  "  in  that  very 
hour."  It  was  Herod  Antipas  who  had  slain  John  the  Baptist.  It  cannot 
be  inferred  from  this,  as  some  do,  that  Jesus  was  in  Galilee ;  he  Avas  in 
Peraea,  for  Persea  was  also  within  Herod's  jurisdiction.  These  Pharisees  had 
perhaps  themselves  urged  Herod  to  send  such  a  message,  that  Jesus  might  be 
forced  out  of  that  territory,  and  Herod  pliantly  yielded,  thinking  it  a  cunning 
way  to  rid  his  district  of  the  bold  prophet.  The  Gadarenes  had  morally 
forced  Jesus  from  their  country.  Herod  may  not  have  had  any  real  intention 
to  kill  Jesus,  and  hence  the  cunning  and  fox-like  character  of  the  act.  On  his 
attitude  toward  Jesus  compare  his  treatment  of  him  later,  Luke  23 : 6-11. 

33.    cannot  be  .  .  a  prophet  perish  out  of  Jerusalem]    Go  tell 

that  fox,  is  a  term  alike  applicable  to  Herod  and  to  the  Pharisees  because  of 
their  wily  plans  "respecting  Jesus.  It  is  probable  that  these  Pharisees  in  this 
very  incident  were  acting  in  the  sly,  fox-like  character ;  the  title  fitted  them 
also.  The  phrase  "  to-day  and  to-morrow  and  the  third  day "  cannot  be 
safely  interpreted  as  meaning  three  literal  days,  or  the  three  years  of  our 
Lord's  ministry,  but   as  an  indefinite  and   general   expression,  possibly   a 


Common  Version. 

29  And  they  shall  come  from  the  east,  and 
from  the  west,  and  from  the  north,  and/rom 
the  south,  and  shall  sit  down  in  the  kingdom 
of  Ood. 

30  And,  behold,  there  are  last  which  shall 
be  first;  and  there  are  first  wliich  shall  be 
last. 

31  %  The  same  day  there  came  certain  of 
the  Pharisees,  saying  unto  him.  Get  tliee 
f>nt,  and  depart  hence;  fi)r  llenid  will  kill 
thee. 

32  And  he  said  unto  them,  Go  ye.  and  tell 
that  fox.  Behold,  I  cast  out  devils,  and  I  do  cures 
to  day  and  to  morrow,  and  the  third  day  I  shall 
be  perfected. 

33  Nevertheless  I  must  walk  to  day,  and  to 
morrow,  and  the  day  following :  for  it  can- 
not be  that  a  prophet  perish  out  of  Jerusa- 
lem. 


Revised  Version. 

29  yourselves  cast  forth  without.  And  they 
shall  come  from  the  e;ist  and  west,  and 
from  the  north  and  south,  and  shall  ^sit 

30  down  in  the  kingdom  of  God.  And  be.  old, 
there  are  last  who  shall  be  first,  and  there 
are  first  who  shall  be  last. 

31  In  that  very  hour  there  came  cert.iin 
Pharisees,  saying  to  him.  Get  thee  out,  and 
go  hence :  for  Herod  would  fain  kill  thee. 

32  And  he  said  unto  them.  Go  and  .say  to  that 
fix.  Behold,  I  cast  out  demons  and  perform 
cures  to-day  and  to-morrow,  and  the  third 

33  day -I  am  perfected.  Howlieit  I  must  go 
on  my  way  to-day  and  to-morrow,  and  the 
day  following :    for  it  cannot    be    that  a 


1  Gr.  recline.  -  Or,  T  evd  my  cmirse 


204 


A   COMMENTARY  ON  THE  GOSPEL  OF   LUKE.     [LuSe  13  :  34-14 : 1. 


proverbial  one,  meaning  that  he  would  be  safe  until  his  mission  was  fulfilled, 
his  journey  ended,  and  Jerusalem  reached,  and  for  the  strong  reason  given  in 
the  last  clause  of  v.  33.  The  Jewish  sanhedrin  which  was  to  condemn  him  met 
only  in  Jerusalem.  No  Jew  could  be  judicially  condemned  to  death  as  a 
false  prophet,  nor  could  a  high  priest  be  judged  except  by  the  great  sanhedrin 
at  Jerusalem.     See  Mishna,  Saniiedrin,  1  :  5  ;  10 :  4. 

34.  0  Jerusalem,  Jerusalem]  This  pathetic  lamentation  over  Jerusalem 
is  found  in  almost  exactly  the  same  words  in  Matt.  23 :  37-39.  The  connection 
in  which  it  is  here  placed,  leads  us  to  suppose  that  it  was  first  uttered  in 
Persea,  and  was  repeated  at  Jerusalem  during  the  last  week  before  the 
crucifixion.  Here  it  follows  naturally  after  the  teachings  in  vs.  25-30,  as  well 
as  after  the  announcement  by  the  Pharisees.  Jerusalem  was  left  to  itself 
desolate,  not  because  the  Messiah  was  not  willing  and  anxious  to  protect  and 
save  it,  but  because  it  would  not  allow  itself  to  be  saved.  In  this,  Jerusalem 
represents  the  attitude  and  the  end  of  every  impenitent  sinner.  Tiie  prophecy 
ofv.  35  last  clause,  was  fulfilled  primarily,at  the  triumphal  entry  when  the  people 
cried  in  exactly  the  same  words,  "  Blessed  is  he  that  cometh  in  the  name  of 
the  Lord,"  Matt.  21  :  9.  What  further  fulfillments  it  may  have,  none  can 
surely  say. 

Suggestive  Applications. — 1.  Divine  revelation  does  not  attempt  to 
satisfy  our  curiosity,  or  to  answer  speculative  questions.  2.  God's  forbearance 
endures  for  a  time,  but  will  cease.  3.  When  the  door  is  shut,  knocking  will 
not  bring  admission.  4.  All  hearts  and  times  are  in  God's  hands.  5.  He 
can  protect  his  servants  from  rulers,  and  all  adversaries.  6.  The  Lord  has 
great  compassion  toward  sinners.  7.  It  is  their  wilful  refusal  that  leads  to 
their  final  destruction. 

Hospitality  :  Humility  of  Place  and  of  Guests.    14 : 1-14. 

Perjea,  a.d.  29. 

1.    he  went  into  the  house  .  .  Pharisees]    On  a  Sabbath  while  Jesus 

was  in  Peraea,  one  of  the  rulers  of  the  Pharisees  invited  him,  v.  1,  to  dinner. 
The  Pharisees  were  accustomed  to  have  great  entertainments  and  .social  feasts  on 
the  Sabbath.  Whether  this  leading  Pharisee  invited  Jesus  out  of  customary 
hospitality  to  a  stranger  and  from  pride  of  station,  or  fi'om  sinister  motives  is 
not  clear,  though  the  narrative  points  to  the  latter.     A  number  of  notable 


Common  Version. 

34  0  Jerusalem,  Jerusalem,  which  killest 
the  prophets,  and  stonest  them  that  are  sent 
unto  thee;  how  often  would  I  have  gathered 
thy  children  together,  as  a  hen  doth  g  Uhtr  her 
brood  under  her  wings,  and  ye  would  not ! 

35  Behold,  your  hou.se  is  left  unto  you  deso- 
late :  and  verily  I  say  unto  you,  Ye  shall  not 
see  me,  until  Ihe  time  come  when  ye  shall  say. 
Blessed  is  he  that  cometh  in  the  name  of  the 
Lord. 

CHAP.  XIV. — And  it  came  to  pass,  as  he 
went  into  the  house  of  one  of  the  chief 
Pharisees  to  eat  bread  on  the  sabbath  day,  that 
they  watched  him. 


Revised  Version. 

34  prophet  perish  out  of  Jerusalem.  0  Jeru- 
salem, Jerusalem,  that  killeth  the  prophels, 
and  stoneth  them  tliat  are  sent  unto  lier ! 
how  often  would  I  have  gathered  thy 
children  together,  even  as  a  hen  gatliereth 
her  own  brood  under  her  wings,  and  ye 

35  would  not !  Behold,  your  house  is  left  unto 
you  desolate:  and  I  say  unto  you,  Ye  shall 
not  see  me,  until  ye  shall  say,  Blessed  is  he 
tliat  cometh  in  the  name  of  the  Lurd. 

14  And  it  came  to  pass,  when  he  went  into 
the  house  of  one  of  the  rulers  of  the 
Ph-arisees  on   a  sabbath  to  eat  bread,  that 


Luke  14  .-2-7.] 


HOSPITALITY. 


205 


Pharisees  and  lawyers  were  present,  v.  3,  and  they  "  were  watching  him."  If 
he  should  say  or  do  anything  that  could  be  used  against  hira,  they  intended  to 
report  it  to  the  authorities.  Yet  Jesus  accepted  hospitality  which  took  him 
among  adversaries.     He  sought  to  do  them  good. 

2.  which  had  the  dropsy]  Some  suppose  this  man  was  purposely  placed 
before  Jesus  to  lead  him  to  heal  the  man  on  the  Sabbath,  so  that  thev  might 
accuse  him.  He  evidently  was  not  a  guest,  see  v.  4,  and  the  language  implies 
his  "unexpected"  appearance.  But  he  may  have  thrust  himself  in,  as 
Orientals  do  on  similar  occasions,  to  be  cured. 

3.  Is  it  lawful]  "Jesus  answering"  the  thoughts  of  those  who  were 
watching  him,  the  lawyers  and  Pharisees,  asks,  Is  it  lawful  to  heal  on  the 
Sabbath  or  not  ?  Their  traditional  law  forbid  it.  But  they  wishing  to  get 
something  to  accuse  him,  were  silent.  But  if  it  were  wrong  they  ought  to 
have  spoken,  for  silence  was  a  virtual  assent.  So  Jesus  took  the  man,  that  is, 
either  laid  his  hands  on  him,  or  took  him  aside,  healed  hira,  and  "  let  him 
go,"  that  is  sent  him  away. 

5.  Which  of  you]  Again  he,  in  answer  to  their  unspoken  objections, 
repeats  the  question  of  a  former  occasion,  Luke  13  :  15,  in  a  new  form.  Which 
of  you  shall  have  an  ass  or  an  ox  fallen  into  a  well,  and  will  not  straightway 
draw  hira  up  on  the  Sabbath  day  ?  It  is  a  curious  fact  that  the  older  MSS.  read, 
vlo^,  "  son,"  for  bvog,  "  ass,"  a  stronger  expression  than  the  text,  "  a  son  or  an 
ox  even."  The  conclusion  was  unanswerable,  if  you  do  this  work  without 
breaking  the  Sabbath,  how  nuich  raore  can  I  heal  this  man  by  a  word,  and 
not  break  it  ?     All  this  took  place  before  the  meal. 

7.  how  they  chose  out  the  chief  seats]  At  the  feast  to  which  they  were 
invited,  the  tables  were  usually  on  three  sides  of  a  square  surrounded  by  wide 
couches  on  which  the  guests  reclined  at  full  length,  instead  of  sitting  in  cliairs 
as  araong  us.  The  right  hand  couch,  the  head  of  it,  was  counted  the  most 
honorable  position,  the  rank  running  frora  that  to  the  lowest  place.  When 
they  were  taking  their  places  around  the  tables,  the  guests  eagerly  sought  for 
the  more  honorable  positions  upon  the  couches.  The  parable  was  given  to 
rebuke  this  selfish  spirit  of  pride,  and  to  teach  Christian  humility :  "  In 
honor  preferring  one  another."  Rora.  12  :  10. 


Common  Version. 

2  And,  behold,  there  was  a  certain  man  be- 
fore him  wliich  had  the  dropsy. 

3  And  Jesus  answering  spake  unto  the 
lawyers  and  Pharisees,  saying,  Is  it  lawful  to 
heal  on  the  sabbath  day  ? 

4  And  they  held  their  peace.  And  he  took 
fiim,  and  healed  him,  and  let  him  go ; 

5  And  answered  them,  saying.  Which  of  j'ou 
shall  have  an  ass  or  an  ox  fallen  into  a  pit,  and 
will  not  straightway  pull  him  out  on  the  sab- 
bath day  ? 

6  And  they  could  not  answer  him  again  to 
these  things. 

7  ^  And  he  put  forth  a  parable  to  those 
which  were  bidden,  when  he  marked  how 
they  chose  out  the  chief  rooms;  saying  unto 
tlicm, 


Ke VISED  Version. 

2  thoy  were  watching  him.  And  behold, 
there  was  before  him  a  certain  man  wlio 

3  had  the  dropsy.  And  Jesus  answering 
spake  unto  the  lawyers  and  Pharisees,  say- 
ing, Is  it  lawful  to  heal  on  the  sabbath,  or 

4  not?  But  they  held  their  peace.  And  he 
took  him,  and  healed  him,  and  let  him  go, 

5  And  he  said  unto  them,  "Which  of  you  shall 
have  Ian  ass  or  an  ox  fallen  into  a  well, 
and  will  not  straightway  draw  him  up  on  a 

6  sabbath  day  ?  And  they  could  not  answer 
again  unto  these  things. 

7  And  he  spake  a  parable  unto  those  who 
were  bidden,  when  he  marked  how  they 
chose  out  the  chief  seats;  saying  unto  them, 


Many  iiucient  authorities  read  a  son.     See  ch.  xiii.  15. 


206 


A   COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[LcKE  U :  8-13. 


8.  sit  not  down  in  tlie  chief  seat]  The  Greek  reads  literally  "  recline 
not  thou  upon  the  first-couch."  These  formalities  were  more  strict  at  a 
wedding  in  the  East,  than  on  a  more  ordinary  occasion,  and  yet  perhaps  more 
frequently  broken  by  the  proud  and  bold  persons  seeking  to  exalt  themselves. 
Jesus,  knowing  well  the  temper  of  the  company  he  was  dealing  with,  placed 
the  reason  for  his  rule  upon  the  lower  plane  of  prudence  and  common  sense. 
Do  not  take  the  most  honorable  place,  lest  one  more  honorable  than  you  be 
bidden,  and  you  may  be  ordered  to  the  place  of  the  least  honor,  because  all 
the  other  places  by  that  time  will  have  been  taken,  and  no  other  but  the 
lowest  place  be  left  for  you.  But  if  you  take  the  place  of  lowest  honor,  which 
none  will  grasp  for,  then  the  one  who  bade  you,  coming  to  greet  you,  feeling 
that  he  cannot  allow  all  there  to  infer  that  he  counts  you  the  least  among  his 
friends,  may  bid  you  take  a  more  honorable  place ;  "  then  shalt  thou  have 
glory  in  the  presence  of  all."  We  must  not  miss  the  deeper  spiritual  signifi- 
cance of  this  parable.  The  saved  sinner  in  the  Father's  house  feels  that  he  is 
richly  rewarded  by  being  invited  at  all,  and  gratefully  accepts  any  place,  even 
the  lowest.  The  Father  sees  the  case,  and  for  Christ's  sake  exalts  the 
redeemed  soul  to  greater  honor  within  his  kingdom. 

11.  exaltetll  himself]  The  proud  will  be  humbled,  the  humble 
exalted.  This  saying  of  our  Lord  has  passed  into  a  proverb.  Compare  also, 
Prov.  25  :  6,  7  ;  29  :  23,  and  the  ambitious  request  of  disciples,  Matt.  20 :  24, 
with  Jas.  4 :  6  ;  1  Pet.  5 :  6,  and  notably  Christ's  example  in  washing  his 
disciples'  feet,  John  13  :  5. 

13.  the  poor,  the  maimed,  the  lame,  the  blind]  This  is  a  remark- 
able command.  The  ruling  Pharisee  had  invited  his  friends,  other  Pharisees, 
and  lawyers,  and  perhaps  some  of  his  relatives  and  rich  neighbors,  but  if  he 
had  bidden  the  poor  man  with  the  dropsy,  it  was  from  a  sinister  motive.  The 
proud  ruler  is  directed  not  to  make  a  feast  for  these  well-to-do  people — there 


Common  Version. 

8  When  thou  art  bidden  of  any  man  to  a 
wedding,  sit  not  down  in  the  highest  room; 
lest  a  more  honourable  man  than  thou  be 
bidden  of  him  ; 

9  And  he  tliat  bade  thee  and  him  come  and 
Bay  to  thee,  Give  this  man  place ;  and  thou 
begin  with  shame  to  take  the  lowest  room. 

10  But  when  thou  art  bidden,  go  and  sit 
down  in  the  lowest  room ;  that  when  he  that 
bade  thee  cometh,  he  may  say  unto  thee. 
Friend,  go  up  higher  :  then  shalt  thou  have 
worship  in  the  presence  of  them  that  sit  at 
meat  with  thee. 

11  For  whosoever  exaltetll  himself  shall  be 
abased  ;  and  he  that  humbleth  himself  shall 
be  exalted. 

12  f  Then  said  he  also  to  him  that  bade  him, 
When  thou  makest  a  dinner  or  a  supper,  call 
not  thy  friends,  nor  thy  brethren,  neither  thy 
kinsmen,  nor  t?)y  rich  neighbours ;  lest  they 
also  bid  thee  again,  and  a  recompense  be  made 
thee. 

13  But  when  thou  makest  a  feast,  call  the 
poor,  the  maimed,  the  lame,  the  blind  : 


Revised  Version. 

8  When  thou  art  bidden  of  any  man  to  a 
marriage  feast,  ^  sit  not  down  in  the  chief 
seat;   lest  haply   a   more  honourable  man 

9  than  thou  be  bidden  of  him,  and  he  that 
bade  thee  and  him  shall  come  and  say  to 
thee.  Give  this  man  place;  and  th"n  shalt 
thou  begin  with  shame  to  take  the  lowest 

10  place.  But  when  thou  art  bidden,  go  and 
sit  down  in  the  lowest  place ;  that  when  he 
that  hath  bidden  thee  cometh,  he  may  say 
to  thee.  Friend,  go  up  higher :  then  shalt 
thou  have  glory  in  the  presence  of  all  that 

11  sit  at  meat  with  thee.  For  every  one  that 
exalteth  himself  shall  be  humbled:  and  he 
that  humbleth  himself  shall  be  exalted. 

12  And  he  said  to  him  also  that  had  bidden 
him,  When  thou  makest  a  dinner  or  a 
supper,  call  not  thy  friends,  nor  thy 
brethren,  nor  thy  kinsmen,  nor  rich  neigh- 
bours ;  lest  haply  they  also  bid  thee  again, 

13  and  a  recompense  be  made  thee.  But  when 
thou    makest   a    feast,  bid    the  poor,  the 


Gr.  recline  not. 


Luke  14 ;  14.] 


THE  GREAT  SUPPER. 


207 


is  no  merit  in  that — for  tliey  may  repay  you  by  like  invitations.  But  ask 
classes  like  those  of  the  dropsical  man.  You  count  this  feast  a  charitable  one 
fitted  to  the  Sabbath,  but  only  by  seeking  the  poor,  the  helpless,  who  cannot 
"  return  the  invitation,"  will  it  be  truly  so.  The  recompense  will  come  when 
the  just  are  raised  and  rewarded.  The  Lord  did  not  surely  intend  to  forbid 
common  hospitality  to  friends  or  well-to-do  strangers.  He  plainly  did  intend 
to  rebuke  the  caste  spirit  which  governs  modern  Christian  society  with  as 
severe  a  rod  of  exclusiveness  as  ever  ruled  in  Pharisees'  counsels.  That 
hospitality  which  seeks  or  expects  returns,  and  springs  from  mere  selfishness, 
Jesus  disowns.  That  which  springs  from  another  subtle  form  of  selfishness, 
the  desire  to  exalt  oneself,  by  receiving  and  appearing  to  have  the  honorable 
as  guests  and  familiar  friends,  is  also  forbidden.  That  unselfish  kindness 
which  gives  without  looking  for  a  return,  and  to  those  who  cannot  return, 
with  such  discrimination  as  truly  to  help  and  not  pauperize  the  recipients,  is 
the  course  prescribed  by  our  Lord. 

Suggestive  Applications. — 1.  Hospitality  should  spring  from  love,  not 
from  suspicion.  2.  Christ  and  the  Christian  will  be  watched  everywhere. 
3.  Silence,  wlien  one  ought  to  speak,  is  a  sin.  4.  We  ought  to  care  for  the  sick 
as  well  as  for  dumb  animals  on  the  Sabbath.  5.  Craftiness  and  hypocrisy  are 
always  detestable.  6.  Pride  of  position  and  grasping  for  chief  places  are  in- 
consistent with  Christian  humility.  7.  Society  brings  many  serious  tempta- 
tions. 8.  Entertaining  the  poor  and  needy  is  true  hospitality.  9.  God  will 
reward  those  who  are  kind  to  the  poor. 


The  Great  Supper.    14  :  15-24. 

Per.ea,  a.d.  29. 
The  parables,  in  this  and  in  the  next  two  chapters,  are  given  by  Luke  only. 
The  Peraean  ministry  of  our  Lord,  to  which  these  belong,  is  narrated  more 
fully  by  Luke  than  by  the  other  evangelists.  These  nine  parables,  of  the 
lowest  place,  the  great  supper,  the  tower-builder,  the  warring  king,  the  lost 
sheep,  the  lost  silver,  the  lost  son,  the  shrewd  steward,  and  the  rich  man  and 
Lazarus  (chaps.  14-16),  lift  the  veil  for  a  moment,  giving  us  glimpses  into  the 
mysteries  of  the  divine  plan  and  purpose  respecting  the  salvation  of  men. 
They  are  among  the  most  impressive  teachings  in  the  life  of  the  Son  of  God. 
Let  us  enter  upon  their  study  with  reverence,  humility  and  special  prayerful- 
ness.  The  parable  of  the  Great  Supper  resembles  that  of  the  marriage  of  the 
king's  son  in  Matt.  22  : 1-14,  but  the  differences  are  more  marked  than  the 
resemblances.  In  each  case  it  was  a  feast ;  the  guests  were  invited  and  neg- 
lected to  come  ;  the  feast  was  furnished  with  guests  from  the  highways.  But 
here  the  resemblances  end.  See  Matt.  22  : 1-14,  and  People's  Commentary  on 
Matthew,  p.  216. 


Common  Version. 

14  And  thou  shalt  be  blessed  :  for  they  can- 
not recompense  thee  :  for  thnu  shalt  be  recom- 
pensed at  the  resurrection  of  the  just. 


Revised  Version. 

14  maimed,  the  lame,  the  blind:  and  thou 
shalt  be  blessed ;  because  they  have  not 
ivhfirewith  to  recompense  thee :  for  thou 
shalt  be- recompensed  in  the  resurrection  of 
the  just. 


208 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  14  :  15-17. 


15.  one  .  .  said  .  .  Blessed  .  .  eat  bread.]     The  instructions  about 

making  a  feast  for  the  poor  and  the  afflicted  and  inviting  them'  rather 
than  the  rich,  and  the  alhision  to  the  resurrection  of  the  just,  suggested  to  one 
at  the  table  the  thought  of  the  feast  in  God's  kingdom,  to  which  pardoned 
sinners  would  be  invited.  So  he  says  to  Jesus,  "  Blessed  is  he  that  shall  eat 
bread  in  the  kingdom  of  God."  The  form  of  the  expression  in  view  of  the 
Jewish  belief  that  no  child  of  Abraham  would  be  excluded  from  the  feast, 
fairly  implies  that  the  speaker  complacently  assumed  that  he  would  be  one  of 
the  number.  But  there  is  nothing  to  support  the  inference  that  the  man  was 
insincere,  or  that  he  was  talking  "  pious  cant,"  or  making  a  vapid  general 
remark.  It  shows  rather  that  he  had  been  impressed  with  the  spiritual 
significance  of  our  Lord's  instructions  about  a  feast,  and  though  quite  misap- 
prehending the  ground  of  the  reward,  was  yet  in  a  frame  of  mind  to  receive 
the  warning  which  was  now  addressed  to  him  in  the  parable. 

16.  certain  man  made  a  great  supper.]    In  Matt.  22 : 2,  it  is  a  king 

who  made  a  marriage  feast  for  his  son.  Here  it  is  some  "  man  "  like  the 
Pharisee,  and  it  is  a  ''  great  supper  "  or  banquet,  like  that  at  which  they  then 
were,  and  he  "  bade  many,"  important  persons  as  the  Pharisee  had  done,  v.  4. 
The  first  invitations  are  sent  out  in  the  East,  usually  a  long  time  before  the 
feast.  The  "  great  supper  "  here  represents  the  feast  in  the  kingdom  of  God  ; 
the  gospel  privileges  and  gifts.  He  who  prepared  it,  is  the  Lord  of  all. 
Compare  the  marriage  supper  of  the  Lamb,  Rev.  19  :  7-9,  and  the  feast  of  fat 
things  of  Is.  25  : 6.  The  original  bidding  to  the  feast  came  through  the 
patriarchs  and  prophets  in  the  Old  Testament  economy.  The  many  bidden 
were  the  scribes,  Pharisees,  lawyers,  priests  and  others  of  the  religious  classes 
of  the  Jews. 

17.  at  supper  time  to  say  to  tliem]  It  is  a  common  custom  in 
oriental  lands  to  send  reminders  or  second  invitations,  oftentimes  two  or 
more  after  the  original  invitation.  Here  the  Greek  for  "  Supper  "  is  delnvov, 
which  in  Homer  means  a  "  breakfast,"  but  in  Attic  writers  the  "  dinner"  or 
"supper,"  that  is,  the  chief  meal  of  the  day,  and  hence  a  "'feast"  or 
"  banquet,"  and  is  so  used  by  New  Testament  writers.  The  Messiah  was 
there,  the  feast  ready,  a  reminder,  and  a  fresh  call  to  the  feast  is  made 
exactly  conforming  to  Eastern  custom.  This  represents  the  ringing  word  of 
John  the  Baptist,  "  Repent  ye,  for  the  kingdom  of  heaven  is  at  hand,"  Matt. 
3:2;  and  the  apostles  repeated  this  call,  as  did  the  disciples  who  came  after 
them.  The  "servant"  represents  one  message  of  the  same  spirit  and  purport, 
but  not  necessarily  by  one  person. 


Common  Version. 

15  ^  And  when  one  of  them  that  sat  at  meat 
with  him  heard  these  things,  he  said  unto  him, 
Blessed  is  he  that  shall  eat  bread  in  the  king- 
dom of  God. 

16  Then  said  he  unto  him,  A  certain  man 
made  a  great  supper,  and  bade  many  : 

17  And  sent  his  servant  at  supper  time  to 
say  to  them  that  were  bidden,  Come ;  for  all 
things  are  now  ready. 


Revised  Version. 

15  And  when  one  of  them  that  sat  at  meat 
with  liim  heard  these  things,  he  said  unto 
him,  Blessed  is  he  tliat  shall  eat  bread  in 

16  the  kingdom  of  God.  But  he  said  unto 
him,  A  certain  man  made  a  great  sui)per ; 

17  and  he  bade  many :  and  he  sent  forth  his 
1  servant  at  supper  time  to  say  to  them  that 
were  bidden,  Come ;  for  all  things  are  now 


1  Gr.  bondservant. 


LtTKE  U :  18-20.]  THE  GREAT  SUPPER.  209 

18.  all  .  .  began  to  make  excuse]  Or,  And  they  all  began  from 
one  and  the  same  disposition  to  beg  off!  It  is  not  meant  that  they  had 
banded  or  agreed  together  to  do  this,  but  they  all  had  the  same  mind,  or 
desired  to  be  excused,  one  giving  one  and  another  another  excuse.  No 
greater  affront  can  be  offered  in  Oriental  society,  than  to  accept  an  invitation 
to  a  feast  and  then  ask  to  be  excused  from  coming  because  of  business  or 
other  engagements. 

first  said]  The  first  says  "I  have  bought  a  piece  of  ground  "  or  "  a 
field,"  as  the  revised  reading  concisely  puts  it ;  "I  must  needs  go  out  and  see 
it."  In  the  East  it  is  specially  needful  to  do  this  with  reasonable  promptness 
to  settle  the  boundary  and  possession,  but  customary  courtesy  would  un- 
hesitatingly defer  such  business  for  a  feast.  But  he  says,  "  I  pray  thee  have 
me  begged  off"  or  "  excused."  Fields  and  possessions  keep  men  from  com- 
plying with  the  gospel  call.  Whatever  may  be  the  condition  of  others  who 
can  and  ought  to  respond,  you  see  I  am  obliged  to  ask  to  be  excused.  He 
wishes  to  be  counted  as  a  friend,  but  he  must  consult  his  own  ease  and  interest 
about  it. 

19.  five  yoke  of  oxen]  the  ordinary  purchase  of  a  peasant  farmer. 
Elisha  was  ploughing  with  twelve  yoke  of  oxen,  1  Kgs.  19 :  19.  "  To  prove  " 
may  mean  to  complete  the  bargain  by  testing  and  taking  possession,  a  very 
necessary  and  important  thing  after  buying,  as  any  traveller  in  Syria  may 
perceive  at  the  present  day.  But  even  this,  though  not  a  lie  nor  absurd,  as 
some  suggest,  was  only  a  very  thin  excuse ;  not  a  proper  reason  for  absenting 
himself  from  the  feast.  He  and  the  first  one  knew  of  the  time  of  the  feast 
from  the  first  invitation,  and  should  have  made  their  arrangements  to 
attend. 

20.  I  have  married  a  wife]  The  third  one  having  a  bride,  could  not, 
because  he  probably  would  not,  come.  He  apparently  rests  his  excuse  upon 
the  law  in  Deut.  24  :5,  which  exempted  a  newly  married  man  from  going  to 
war,  and  from  being  called  from  home  on  any  public  business  for  one  year. 
Though  he  could  not  have  taken  his  wife  with  him,  as  Mathew  Henry 
suggests,  since  ordinary  oriental  rules  of  etiquette  would  not  allow  that,  he 
could  not  fairly  stretch  the  law  in  Deut.  24 :  5,  to  justify  his  wilful  absence 
from  social  feasts.  The  three  excuses  are  alike  flimsy  and  reveal  an  in- 
different and  unwilling  mind.  The  first  preferred  his  field  ;  the  second  his 
merchandise,  and  the  third  his  domestic  and  selfish  ease.  So  men  prefer 
these  now  to  the  gospel  feast.  The  things  preferred  are  not  unlawful  or 
wrong  in  themselves,  but  are  wrong  in  causing  them  to  reject  religion,  God 
and  the  gospel,  as  similar  things  often  lead  men  to  do. 


Common  Version. 

18  And  they  all  with  one  consent  hegAn  to 
make  excuse.  The  first  said  nnto  him,  I  have 
bought  a  piece  of  ground,  and  I  must  needs 
go  and  see  it:  T  pray  thee  have  me  excused, 

19  And  another  said,  I  have  bought  five  yoke 
of  oxen,  and  I  go  to  prove  them :  I  pray  thee 
have  me  excused. 


Revised  Version. 

18  ready.  And  they  all  with  one  consent 
began  to  make  excuse.  The  first  said  unto 
him,  I  have  bought  a  field,  and  I  must 
needs  go  out  and  see  it :  I  pray  thee  have 

19  me  excused.  And  another  said,  I  have 
bought  five  yoke  of  oxen,  and  I  go  to  prove 

20  them:  I  pray  thee  have  me  excused.     And 
20  And  another  said,  I  have  married  a  wife,  |        another  said,  I   have  married  a   wife,  and 

and  therefore  I  cannot  come. 


14 


210 


A  COMMENTARY   ON  THE   GOSPEL  OF  LUKE.        [Luke  14  :  21-23. 


21.  tbe  master  .  .  being  angry]  It  is  the  highest  afiVont  one  ori- 
ental can  give  to  another,  to  promise  and  then  neglect  to  attend  a  feast.  The 
parable  states  the  common  effect  of  such  a  refusal,  "  the  master  .  .  being 
angry."  There  are  no  words  more  awful  in  vScripture  than  "  wrath  .  .  from 
the  Lord,"  Num.  16  :  46  ;  18  :  5.  Compare  "  burning,"  Lev.  10  :  6,  and  Hab. 
3 :  2,  with  "  wrath  of  the  Lamb,"  Kev.  6  :  16. 

bring  in  hither  the  poor]  The  master  orders  his  "servant,"  literally 
"  slave,"  to  go  out  quickly  into  the  broad  streets  and  narrow  lanes  of  the 
city,  and  bring  in,  literally  "  lead  in,"  bring  with  you  "  the  poor  and  maimed, 
and  blind  and  lame."  The  religious  ruling  classes  of  the  Jews,  the  scribes, 
Pharisees,  lawyers,  and  priests  having  rudely  urged  to  be  excused,  the  poorer 
classes,  fishermen,  publicans,  the  multitudes,  the  demoniacs,  spiritually 
maimed,  blind  and  lame  are  brought  in  to  the  gospel  feast.  The  servant  says 
"what  thou  didst  command  is  done  and  yet  there  is  room."  He  had 
^''  enjTjyaye^'^  "led  in,"  all  these  are  gathered,  "yet  there  is  room." 

23.    Go  out  into  the  highways  and  hedges]    Hitherto  those  in  the 

city  (streets  and  lanes)  only  had  been  called — representing  the  poor  of  the 
Jews.  Now  the  call  is  made  to  those  outside  along  the  great  roads  of  travel, 
and  from  the  "  hedges "  (not  fence  hedges,  along  roads,  for  these  are  not 
common  in  Syria),  the  bushes  rather,  by  which  weary  wayfarers  would  sit  to 
rest,  and  be  shielded  from  the  hot  sun.  The  classes  clearly  represent  the 
Gentiles,  all  non-Jewish  peoples. 

that  my  house  may  be  filled]  The  order  is  "compel"  or  "constrain 
them  to  come  in,"  see  revised  reading.  This  cannot  be  strained  to  cover  the 
Eomish  idea  of  using  sword,  fagot,  thumbscrew,  and  every  form  of  physical 
torture  to  force  persons  to  accept  the  gospel,  much  less  to  accept  our  form  of 
creed  and  worship.  A  true  disciple  of  Christ  will  not  be  made  by  the  sword, 
or  the  threat  of  being  bound  as  a  heretic,  nor  is  it  in  harmony  with  the  spirit 
of  Christ's  general  teachings.  "  Constrain  "  them  by  arguments  as  Pearce 
suggests,  and  by  removing  objections,  as  the  want  of  suitable  dress,  or  fitness. 
See  use  of  the  same  Greek  word  in  Matt.  14  :  22,  Mark  6  :  45,  Acts  28 :  19, 
and  Gal.  6 :  12.  So  the  Spirit  constrains,  compels  souls,  by  his  influence,  by 
calamities,  by  the  power  of  conscience,  and  above  all  by  the  "  constraining  " 
compelling  love  of  Christ  for  sinners.  2  Cor.  5  :  14.  Compare  also  the  case  of 
Lot  lingering  in  Sodom  whom  the  angels  "  laid  hold  upon,"  and  "  brought 


Common  Version. 

21  So  that  servant  came,  and  shewed  his 
lord  these  things.  Tlien  the  master  of  the 
house  being;  angry  said  to  his  servant,  Go  out 
quickly  into  the  streets  and  lanes  of  the  city, 
and  bring  in  hither  the  poor,  and  the  maimed, 
and  the  halt,  and  the  blind. 

22  And  the  servant  said,  Lord,  it  is  done 
as  thou  hast  commanded,  and  yet  there  is 
room. 

23  And  the  lord  said  unto  the  servant.  Go 
out  into  the  highways  and  hedges,  and  com- 
pel them,  to  come  in,  that  my  house  may  be 
filled. 


Kevised  Version. 

21  therefore  I  cannot  come.  And  the  i  servant 
came,  and  told  his  lord  these  things.  Then 
the  master  of  the  house  being  angry  said  to 
his  1  servant,  Go  out  quickly  into  the 
streets  and  lanes  of  the  city,  and  bring  in 
hither  the  poor  and  maimed  and  blind  and 

22  lame.  And  the  i  servant  said,  Lord,  what 
thou  didst  command  is  done,  and  yet  there 

23  is  room.  And  the  Lord  said  unto  the  i  ser- 
vant. Go  out  into  the  highways  and  hedges, 
and  constrain  them  to  come  in,  that  my 


1  Gr.  bondservant. 


Luke  14  :  24,  25.] 


THE   COST   OF   DISCIPLESHTP. 


211 


him  forth,"  Gen.  19 :  16.  The  master  wanted  his  house  filled.  Dr.  Post 
says,  "  the  immense  number  which  an  oriental  house  can  contain  will  he 
appreciated  by  one  who  visits  Damascus.  In  the  great  courts  thousands 
could  assemble,  to  say  nothing  of  those  who  could  find  accommodations  in  the 
spacious  rooms.  The  number  of  dependents  is  illustrated  by  that  of  a  certa:in 
family  in  Damascus  which  is  said  to  give  charity  regularly  to  2000  liouse- 
holds."  The  Damascene  palatial  house  has  no  carpets.  "  Its  marble  halls 
and  courts  contain  nothing  to  be  stolen."  "  The  copious  streams  of  water 
from  the  many  fountains  would  soon  efface  the  stains  from  the  marble  floors, 
and  the  marble  walls  remain  brilliant  with  gilt  and  mirrors  as  before." 

24.    none  of  those  .  .  bidden  shall  taste  of  my  supper]    The 

change  from  the  singular  hitherto  used  by  the  master  to  the  plural  *'  you  "  in 
this  verse,  has  led  many  to  think  that  Jesus  puts  himself  in  the  place  of  the 
master  of  the  feast,  and  speaks  to  the  Pharisees  of  the  feast  as  his  supper. 
But  this  requires  a  forced  construction  not  required  by  the  narrative.  Jesus 
did  not  usually  thus  change  from  the  parabolic  to  the  direct  form  of  speech, 
nor  do  the  evangelists  so  record  the  teaching,  without  some  plain  mark  to 
indicate  the  change.  The  form  "  my  supper  "  fixes  it  as  the  utterance  of  the 
master  of  the  feast.  Besides,  the  plural  form  "  you  "  is  natural  enough  here, 
since  the  master  addresses  not  the  servant  only,  but  the  assembled  guests,  the 
poor,  and  maimed,  etc.,  who  had  already  been  led  in  by  the  servant,  as  v.  22 
shows.  But  in  either  case  the  spiritual  truth  taught  is  the  same.  Those  who 
despise  or  neglect  the  gospel  receive  the  awful  condemnation,  "  none  of 
those  "  "  shall  taste  "  of  it. 

Suggestive  Applications. — 1.  Mere  birth  or  membership  in  the  church 
will  not  admit  us  to  the  feast  in  God's  kingdom.  2.  Gospel  privileges  are 
rich,  joyful,  and  satisfying  like  a  feast.  3.  It  is  a  heinous  sin  to  reject  or 
neglect  the  invitations  of  the  gospel.  4.  Possessions,  bargains,  and  pleasures 
are  common  excuses  for  the  neglect  of  God's  house,  and  of  religion.  5.  The 
greater  our  sense  of  spiritual  need  and  helplessness,  the  more  welcome  Christ 
makes  us.  6.  God  will  use  every  wise  persuasion  to  constrain  us  to  come  to 
Christ.  7.  Those  who  wilfully  refuse  to  come  will  be  "  excused "  and 
excluded. 


The  Cost  of  Discipleship.    14:25-35. 

Per^,a,  a.d.  29. 

25.    great  multitudes  .  .  he  turned]     After  the  feast  and   the 

Sabbath,  Jesus  went  on  his  journey  through  Peraea  towards  Jerusalem,  great 
multitudes  going  with  him.  They  were  on  their  way  to  the  yearly  passover 
feast  at  Jerusalem.  Jesus  went  before  as  a  leader,  and  turned  to  talk  with  the 
people  by  the  way. 


Common  Version. 

24  For  I  say  unto  you,  That  none  of  those 
men  which  were  bidden  shall  taste  of  my 
supper. 

25  5[  And  there  went  great  multitudes  with 
him :  and  he  turned,  and  Baid  unto  them, 


Revised  Version. 

24  house  may  be  filled.  For  I  say  unto  you, 
that  none  of  those  men  that  were  bidden 
shall  taste  of  my  supper. 

25  Now  there  went  with  him  srrpnf  mul- 
titudes :  and  he  turned,  and  said  unto  them, 


212 


A   COMMENTARY  ON   THK  GOSPEL  OF   LUKE.      [Luke  14  :  26-30. 


26.  hate  not  his  father,  and  mother,  etc.]    Many  came  to  Jesus  as 

they  would  to  an  ordinary  Jewish  rabbi,  to  learn  about  Jewish  religious 
customs.  They  would  forsake  one  rabbi  for  another  on  slight  pretext.  Jesus 
tells  the  people  he  does  not  accept  disciples  on  such  flimsy  terms.  They 
must  come  to  love  and  cling  to  him,  with  such  comparative  strength,  that 
natural  afiection  of  father,  mother,  wife,  children,  brother,  sister,  and  even 
love  of  life  will  be  "  hate  "  in  comparison.  Compare  the  language  in  Rom. 
9  :  13,  "  Jacob  have  I  loved,  but  Esau  have  T  hated."  See  also  Gen.  29 :  30, 
31,  where  the  "  Leah  hated  "  is  explained  as  meaning  that  she  was  loved  less 
than  Rachel.  It  implies  also  that  relatives  will  become  a  hindrance  to  a 
disciple,  his  very  love  for  these  being  a  snare  and  a  temptation  drawing  him 
from  proper  devotion  to  Jesus.  To  be  Christ's  disciple,  one  must  do  more 
than  hear ;  he  must  do.  He  must  be  filled  with  the  spirit  of  this  divine 
Teacher. 

27.  bear  his  [own]  cross]  Each  disciple  requires  discipline.  Each 
will  have  a  peculiar  cross  to  bear.  This  is  to  be  borne,  and  Jesus  to  be  fol- 
lowed, in  moral  and  spiritual  character.  The  cross-bearing  includes  denial 
of  self,  and  endurance  of  trials  and  persecutions  for  Christ's  sake.  Acts  5  :  41 ; 
1  Thes.  3  :  4,  5  ;  Matt.  10  :  38. 

28.  to  build  a  tower]  It  was  common  to  build  towers  in  vineyards, 
Is.  5 : 2.  They  were,  as  now  in  Syria  sometimes,  quite  pretentious,  30  feet 
square  and  50  or  60  feet  high,  serving  as  a  pleasure  house,  a  summer  retreat, 
and  also  as  a  shelter  for  the  watchmen  and  husbandmen.  To  put  up  such  a 
building  would  require  a  plan,  and  counting  the  cost,  in  a  land  where 
materials  were  not  always  near,  and  laborers  are  incompetent.  If  one  laid  the 
foundation  and  had  no  means  to  finish,  on-lookers  would  mock  him.  The 
Greek  for  "  mock"  signifies  "  to  sport  as  with  a  child,"  hence  he  a  man  "is 
in  child's  play."  He  fails,  and  then  is  covered  with  shame.  So  whoever 
will  become  a  disciple  should  carefully  count  the  self-denial,  the  cost. 
For  "  ye  are  God's  husbandry,  God's  building."  "  Let  each  man  take  heed 
how  he  buildeth."  1  Cor.  3:9,  10,  revised  reading.  Compare  "Put 
on  the  whole  armour  of  God  .  .  For  our  wrestling  is  not  against  flesh  and 
blood,  but  against  .  .  the  spiritual  hosts  of  wickedness.  Eph.  6  :  11,  12, 
revised  reading.  To  build  a  true  Christian  character  and  life  therefore, 
required  more  than  to  be  a  natural  child  of  Abraham.     It  would  cost  self- 


CoMMON  Version. 

26  If  any  man  come  to  me,  and  hate  not  his 
father,  and  mother,  and  wife,  and  children, 
and  brethren,  and  sisters,  yea,  and  his  own 
life  also,  he  cannot  he  my  disciple. 

27  And  whosoever  doth  not  bear  his  cross, 
and  come  after  me,  cannot  be  my  disciple. 

28  For  which  of  you,  intending  to  build  a 
tower,  sitteth  not  down  first,  and  counteth 
the  cost,  whether  he  have  sufficient  to  finish 
itf 

29  Lest  haply,  after  he  hath  laid  the  founda- 
tion, and  is  not  able  to  finish  ?V,  all  that  behold 
i<  begin  to  mock  him, 

30  Saying.  Tliis  raaa  began  to  build,  and  was 
not  able  to  finish. 


Revised  Version. 

26  If  any  man  cometh  unto  me,  and  hateth 
not  his  own  father,  and  mother,  and  wife, 
and  children,  and  brethien,  and  sisters, 
yea,  and  his  own  life  also,  he  cannot  be  my 

27  disciple.  Whosoever  doth  not  bear  his 
own  cross,  and  come  after  me,  cannot  be 

28  my  disciple.  For  which  of  you,  desiring 
to  build  a  tower,  doth  not  first  sit  down 
and  count  the  cost,  whether  he  liave  v^here- 

29  with  to  complete  it  ?  Lest  haply,  when  he 
hath  laid  a  foundation,  and  is  not  able 
to  finish,  all    that  behold    begin   to   mock 

SO  him,  saying.  This  man  began  to  build,  and 


Luke  14  :  31-35.1 


THE  COST  OF   DISCIPLESHIP. 


213 


denial  and  thought  like  that  of  building  a  great  tower.     No  man  can  do  it  of 
himself:  he  needs  a  divine  Helper  to  finish  it. 

31.  Or,  what  king  .  .  another  king]  Now  the  simile  is  changed, 
and  the  parable  of  two  kings  represents  another  phase  of  the  cost  of  becoming 
a  disciple.  This  "  great  multitude"  was  on  its  way  to  Jerusalem  to  the  pass- 
over.  Observing  this  feast,  in  their  estimation,  would  satisfy  the  law,  and 
save  them.  Like  the  rich  young  ruler  they  would  do  something  to  merit 
salvation,  Luke  18  :  18.  But  they  must  give  up  all.  They  had  certain  forces 
—10,000  in  their  estimation— the  Jews  having  the  temple,  sacrifices,  the  cere- 
monial worship  and  legal  righteousness.  But  these  must  be  given  up ;  for 
without  self-denial,  faith  and  grace  these  would  not  save  Jew  or  Gentile. 
The  "  peace "  desired  must  be  made  with  the  law  through  Christ  alone. 
Some  (Godet  and  others)  say  this  parable  means  the  Cliristian  is  a  king 
warring  against  an  enemy  stronger  than  himself,  and  before  defying  his 
enemy  by  an  open  profession  of  the  gospel,  he  must  consider  whether  he  is 
prepared  for  the  consequences,  even  the  giving  up  of  life,  if  that  be  demanded. 
Others  suggest  that  in  the  parable  the  king  is  a  disciple  warring  against 
another  king,  that  is,  the  leader  of  the  hosts  of  sin,  and  he  must  consider  the 
possibility  of  a  victory  against  such  odds,  or  he  had  better  make  peace  with 
the  enemy,  etc.     But  the  first  view  is  preferable. 

33.  all  that  he  hath]  To  be  a  disciple  is  no  easy  thing.  It  requires 
surrender  of  all  for  God.  All  self-righteous  pretensions,  clinging  to  feasts, 
altars  and  forms  of  worship,  all  ease  and  pleasure,  and  possessions  must  be  at 
God's  service.     This  is  the  cost  of  discipleship. 

34.  if  .  .  salt  have  lost  its  savour]  The  connection  here  is 
difierent  from  that  in  Matt.  5 :  13,  where  the  same  expression  occurs.  A 
similar  lesson  may  be  drawn  from  both,  it  is  true.  It  is  a  good  thing  to  be  a 
true  disciple  even  at  this  cost,  but  if  one  begins,  and  then  does  not  complete 
the  working  out  of  his  salvation,  he  is  like  salt  that  has  lost  its  taste.  Or, 
salt  may  here  refer  to  the  ceremonial  ordinances  in  which  the  multitudes 
Jesus  was  addressing  trusted.  These  were  passing  away,  having  fulfilled 
their  purpose.  They  had  lost  their  savor ;  they  were  useless ;  the  only  thing 
to  be  done  was  to  cast  them  out.  And  the  closing  warning  well  befits  this 
view.     Hear   and  count   the  cost  of  being  my  disciple ;  it  means  throwing 


Common  Version. 

31  Or  what  king,  going  to  make  war  against 
another  king,  sitteth  not  down  first,  and  con- 
sulteth  whether  he  be  able  with  ten  tliousand 
t(j  meet  him  that  cometh  against  him  with 
twenty  thousand  ? 

32  Or  else,  while  the  other  is  yet  a  great  way 
off,  he  sendeth  an  ambassage,  and  desireth 
conditions  of  peace. 

33  So  likewise,  whosoever  he  be  of  you  that 
forsaketh  not  all  that  he  hath,  he  cannot  be 
my  disciple. 

34  If  Salt  is  good  :  but  if  the  salt  have  lost  his 
savour,  wherewith  shall  it  be  seasoned? 

35  It  is  neither  fit  for  the  land,  nor  yet  for 
the  dunghill ;  but  men  cast  it  out.  He  that 
hath  ears  to  hear,  let  him  hear. 


Revised"  Version. 

31  was  not  able  to  finish.  Or  what  king,  as 
he  goeth  to  encounter  another  king  in 
war,  will  not  sit  down  first  and  take 
counsel  whether  he  is  able  with  ten  thou- 
sand to  meet  him  that  cometh  against  him 

32  with  twenty  thousand?  Or  else,  while  the 
other  is  yet  a  great  way  off,  he  sendeth  an 
ambassage,  and  asketh  conditions  of  peace. 

33  So  therefore  whosoever  he  be  of  you  that 
renounceth  not  all  that  he  hath,  he  cannot 

3-t  be  mv  disciple.  Salt  therefore  is  good  : 
but  if  even   the   salt  have  lost  its  savour, 

35  wherewith  shall  it  be  sea.soned?  It  is  fit 
neither  for  the  land  nor  for  the  dungliill : 
men  cast  it  out.  He  that  hath  ears  to  hear, 
let  him  hear. 


224  A  COMMENTARY  ON  THE  GOSPEL  OF   LUKE.  [LtJKB  15. 

aside  your  present  religious  possessions,  your  religious  ceremonial  riches  and 
ritual.     Hear,  and  consider  the  losses  and  gains  of  discipleship. 

Suggestive  Applications. — 1.  It  is  no  easy  thing  to  be  a  disciple.  2, 
The  cost  of  being  a  disciple  is  to  be  carefully  considered.  3.  To  be  a 
"Pliable"  is  to  bring  disgrace  on  religion  and  mockery  on  ourselves.  4. 
The  struggle  for  salvation  is  to  be  severe.  5.  It  requires  surrender  of  all 
fancied  merit,  and  of  self  to  God.  6.  Hastily  and  inconsiderately  rushing 
into  discipleship  is  not  likely  to  bring  lasting  results.  Eecall  the  seed  on 
the  rocky  soil.  7.  All  our  self-righteousness  must  be  cast  out,  and  we  must 
rest  on  Christ  only. 

The  Lost  Sheep,  and  the  Lost  Silver.    15 : 1-10. 

PER.EA,   A.D.    29. 

Of  the  five  parables  in  this  and  the  next  chapter,  the  three  matchless 
parables  in  this  chapter  present  (1)  the  working  of  the  love  of  God  toward  the 
lost,  (2)  the  condition  of  the  lost  sinner,  and  (3)  the  joy  in  heaven  over  the 
saved  soul.  The  wretched  condition  of  the  sinner  is  set  forth  by,  (1)  the  Lost 
Sheep,  (2)  the  Lost  Silver,  and  (3)  the  Lost  Son.  These  parables  do  not 
describe  three  kinds  or  classes  of  sinners,  nor  three  distinct  conditions  of  them, 
but  rather  give  us  three  distinct  views  of  the  condition  of  every  sinner  who 
returns  to  God.  The  ingenious  grouping  of  the  sinners  into  three  classes  cor- 
responding to  these  three  parables,  by  Bengel  and  others,  which  was  suggested 
also  by  the  early  Christian  fathers,  is  more  pleasing  than  satisfactory.  The 
lost  slieep  is  regarded  by  them  as  representing  the  stupid,  bewildered  sinner; 
the  lost  silver  as  the  utterly  helpless,  senseless  sinner,  unconscious  of  his 
worth  ;  the  lost  son  as  the  voluntary,  wilful,  and  conscious  sinner.  It  is  true 
some  sinners  may  be  conspicuous  for  stupidity,  others  for  their  utterly  helpless 
state;  and  some  for  their  wilful  sinning.  But  in  fact  all  sinners  are 
spiritually  stupid,  for,  "  The  ox  knoweth  his  owner,  and  the  ass  his  master's 
crib ;  hut  Israel  doth  not  know,  my  people  doth  not  consider,"  Is.  1 :  3,  and  in 
the  great  Messianic  prophecy,  it  is  said  "  All  we  like  sheep  have  gone  astray," 
Is.  53  :  6,  hence  all  are  helpless ;  dead  in  trespasses  and  sins,  Eph.  2 : 1,  and 
have  all  voluntarily  forsaken  God,  John  5  :  40 ;  Ezek.  18.  Then  too,  the  lost 
silver  was  alike  unconscious  and  senseless  of  its  worth  after  and  before  it  was 
found.  Yet  every  saved  sinner  is  made  not  only  conscious,  but  willing,  in  the 
day  of  God's  power,  Ps.  110 :  3.  On  the  other  hand,  the  sinner  does  not 
repent  and  return  to  God  of  himself  as  the  prodigal  did,  but  love  and  grace  and 
the  Spirit  call  the  sinner,  and  help  him  to  return.  If  the  chief  aim  of  the 
three  parables  is  kept  in  mind,  there  will  be  less  liability  to  fall  into 
erroneous  and  fanciful  interpretations.  They  were  spoken  in  answer  to  the 
charge,  "  This  man  [Jesus]  receiveth  sinners."  In  answer  to  it  Jesus  reveals 
in  the  first  two  parables  how  God  in  Christ  loves  and  goes  out  to  search  for 
the  lost;  and  in  the  third  how  he  welcomes  the  returning  sinner.  There  are 
other  truths  taught  also,  but  they  are  to  be  regarded  as  incidental  to  the 
great  truth  just  stated.  The  details  must  not  be  pressed  into  particular 
significance,  but  used  with  reserve,  and  in  subordination  to  the  main  truth 
obviously  intended.    For  example,  to  find  the  Trinity  represented  in  the 


LtiKEl5:l-4.] 


THE  LO«T   SHEEP   AND   THE   LOST   SILVEE. 


215 


shepherd,  the  woman,  and  the  father,  is  to  read  into  the  text  what  is  not 
clearly  there. 

1.  all  the  publicans  and  sinners]  This  event  took  place  during  the 
Peraean  ministry  of  our  Lord,  probably  when  he  retired  thither  after  raising 
Lazarus.  These  publicans  were  the  lower  and  more  numerous  class  of  tax 
collectors,  who  personally  gathered  the  taxes,  "farmed  out"  to  them  by  the 
publicans  or  higher  class  to  collect.  They  were  in  as  bad  repute  as  the 
"sinners,"  for  by  sinners  are  meant  those  conspicuous  for  irreligion  and 
ungodliness;  or,  as  Meyer  suggests,  depraved  characters.  These  classes 
"  were  drawing  near  unto"  Jesus  ;  see  revised  reading,  the  Greek  implying 
that  it  was  not  a  single  instance,  but  a  continued  coming  at  this  period.  The 
great  variety  of  sinners,  the  representatives  of  nearly  every  kind  and  class 
received  by  Jesus  and  his  apostles,  is  worthy  of  particular  notice.  He 
offered  to  receive  the  honorable  rulers,  as  Nicodemus ;  the  rich  ruler,  Joseph 
of  Ariraathea ;  the  poor,  as  Lazarus,  the  leper ;  the  learned,  as  Luke,  the 
physician  ;  the  soldier,  as  the  Koraan  centurion  ;  fishermen,  like  the  sons  of 
Zebedee ;  publicans,  as  Levi;  extortioners,  as  Zaccheus;  demoniacs,  as  Mary 
Magdalene  ;  adulterers,  as  the  woman  of  Samaria  ;  harlots,  as  the  woman  that 
was  a  sinner ;  backsliders,  as  Peter ;  persecutors,  as  Saul  ;  thieves,  as  the 
dying  robber  on  the  cross,  and  generally  the  maimed,  the  blind,  the  lame,  and 
the  diseased  in  body  and  mind. 

2.  murmured  ,  .  receiveth]  The  Pharisees  and  scribes  literally,  "  kept 
muttering,"  i.  e.,  the  crowd  did,  see  Luke  19  :  7.  The  "  receiving  "  in  Greek 
implies  cordially  welcoming  them,  taking  them  to  one's  self,  as  one  would  a 
friend,  and  eating  with  them.  The  Pharisees  were  horrified  at  such  conduct. 
They  would  not  allow  a  publican  or  sinner  to  touch  them,  lest  it  would  defile 
them.  In  their  eyes  this  familiarity  in  mingling  with  sinners  was  itself  a 
great  sin.  So  Jesus  answers  this  grave  charge  in  the  three  parables  which 
follow. 

4.  What  man  of  you]  compare  Matt.  18 :  12-14.  This  is  what  you 
would  do,  is  the  implication,  and  count  right  in  the  case  of  one  sheep  that  was 
lost,  out  of  a  flock  of  one  hundred.  By  fixing  the  attention  on  one  lost  sheep, 
the  teaching  is  more  vivid,  and  the  impression  stronger  than  if  several  were 
specified  as  lost. 

ninety  and  nine  in  the  wilderness]    The  "  wilderness "  does  not  here 

mean  woods  or  arid  wastes,  or  even  wild  land,  but  rather  open    fields  and 
green  pastures  with  grass.     Thus  we  read  when  Jesus  fed  the  five  thousand 


Common  Version. 

CHAP.  XV.— Then  drew  near  unto  him  all 
the  publicans  and   sinners  for  to  hear 
him. 

2  And  the  Pharisees  and  scribes  murmured, 
saying,  This  man  receiveth  sinners,  and  eateth 
with  them. 

3  l[And  he  spake  this  parable  unto  them, 
saying, 

4  What  man  of  you,  having  a  hundred 
sheep,  if  he  lose  one  of  them,  doth  not  leave 
the  ninety  and  nine  in  the  wilderness,  and  go 
after  that  which  is  lost,  until  he  find  it  ? 


Revised  Veesiok. 

15  Now  all  the  publicans  and  sinners  were 
drawing   near  unto  him   for  to  hear  him. 

2  And  both  the  Pharisees  and  the  scribes 
murmured,  saying,  This  man  receiveth 
sinners,  and  eateth  with  them. 

3  And  he  spake  unto  them  this  parable,  say- 

4  ing.  What  man  of  you,  having  a  hundred 
sheep,  and  having  lost  one  of  them,  doth 
not  leave  the  ninety  and  nine  in  the 
wilderness,  and  go  after  that  which  is  lost, 


216 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[Luke  15 : 5-7. 


in  tiie  *'  desert  place  "  they  were  sitting  "  upon  the  green  grass,"  Mark  6  :  35, 
39.  The  wilderness  then  refers  to  a  grassy  plain  where  the  flock  would  find 
pasture,  and  be  comparatively  safe  during  the  shepherd's  search  for  the  one 
lost  sheep.  It  is  in  keeping  also  with  Eastern  habit  to  represent  the  shepherd 
himself  as  going  on  the  search.  Important  duties  are  not  delegated  to  others 
in  Syria,  when  it  is  possible  to  avoid  it.  It  is  the  custom  in  the  East  now  to 
mark  the  sheep,  but  the  shepherd's  voice  would  be  recognized  by  the  lost  one 
at  once,  see  John  10 : 4.  The  shepherd  searches  till  he  finds  the  lost  one 
and  brings  it  back ;  he  finishes  the  work  of  salvation.  This  is  proof  of  the 
love  a  shepherd  has  for  a  sheep.  What  shall  God's  love  do  for  a  lost  soul  ? 
But  clearly  the  details  cannot  be  pressed  even  here.  This  represents  the 
great  love  of  Christ,  but  strong  as  that  is,  strong  enough  to  "  find,"  that  is,  to 
embrace  every  sinner,  yet  it  does  not  bring  every  sinner  back  to  God.  It  is 
not  because  of  lack  of  love  in  God,  but  because  of  the  obstinacy  of  man.  The 
sheep  may  be  stupid  ;  man  is  stubborn  in  sin. 

5.  on  his  shoulders  rejoicing]  This  is  another  fine  touch  illustrating 
the  main  truth  emphasized  in  this  parable,  the  feeling  of  Christ  toward  the 
sinner.  He  rejoices  to  save.  He  himself  bears  the  sinner  out  of  the  maze 
and  bewildering  state  into  which  sin  has  brought  him,  to  the  Father's  house 
joyously.  Many  gems,  seals  and  relics  of  the  early  church  represent  Christ  as 
the  Good  Shepherd,  bringing  lost  sheep  home  on  his  shoulder. 

6.  calleth  . .  his  friends  and  his  neighbours]    This  social  scene  of 

rejoicing  perfectly  accords  with  Syrian  habits  of  life.  Oi-ientals  assemble  to 
congratulate  and  sympathize  with  each  other  on  every  unusual  household 
event.  Their  visits  are  prolonged ;  men  will  sit  all  day  with  the  afflicted 
now ;  see  also  Job  2  :  13.  "  The  assembly  of  congratulations,"  says  Dr.  Post, 
"was  as  natural  to  Orientals  as  it  would  be  unnatural  to  us."  It  is  a  perfectly 
natural  conclusion  to  the  parable,  as  further  illustrating  the  one  great  thought 
of  how  deep  and  strong  is  the  divine  love  for  the  sinner,  as  expressed  in  the 
joy  over  his  return. 

7.  Joy . .  in  heaven  oyer  one  sinner  . .  than  over]    Notice  that  this 

verse  is  not  a  part  of  the  parable,  but  is  intended  as  a  didactic  answer  to  the 
Pharisees'  charge,  as  the  parable  is  an  illustrative  one.  It  will  aid  in  finding 
a  safe  interpretation,  to  mark  this  distinction.  Jesus  declares  that  in  heaven 
(among  all  holy  beings)  there  shall  be  joy  over  one  repenting  sinner. 
Hence  all  on  earth  who  are  subjects  of  the  kingdom  of  heaven  should  rejoice 
to  see  sinners  coming  to  learn  of  the  way  of  repentance.  Pharisees  and 
scribes  then,  if  they  were  true  heirs  of  this  kingdom,  should  not  murmur  or 


Common  Version. 

5  And  when  he  hath  found  it,  he  layeth  it 
on  his  shoulders,  rejoicing. 

6  And  when  he  cometh  home,  he  calleth  to- 
gether his  friends  and  neighbours,  saying  unto 
them,  Rejoice  with  me ;  for  I  have  found  my 
sheep  which  was  lost. 

7  I  say  unto  you,  that  likewise  joy  shall  be 
in  heaven  over  one  sinner  that  repenteth,  more 
than  over  ninety  and  nine  just  persons,  which 
need  no  repentance. 


Revised  Version. 

5  until  he  find  it  ?  And  when  he  hath  found 
it,  he  layeth  it  on  his  shoulders,  rejoicing. 

6  And  when  he  cometh  home,  he  calleth  to- 
gether his  friends  and  bis  neighbours,  say- 
ing unto  them,  Rejoice  with  me,  for  I  have 

7  found  my  sheep  which  was  lost.  I  say 
unto  you,  that  even  so  there  shall  be  joy  in 
heaven  over  one  sinner  that  repenteth, 
more  than  over  ninety  and  nine  righteous 
persons,  that  need  no  repentance. 


Luke  15.]  THE   LOST   SHE?:P   AND  THK   LOST   SILVER.  21' 


marvel,  but  rejoice  to  behold  sinners  drawing  near  and  that  Jesus  welcomes 
them  that  he  may  lead  them  to  repentance. 

ninety  and  nine  just]  or  "righteous,"  see  revised  reading.  Who  are 
the.^^e  ninety  and  nine  "  6iKaioigl  "  This  has  been  variously  answered.  The 
answers  may  be  comprised  broadly  in  three  classes :  1.  That  the  ninety  and 
nine  righteous  refer  to  unfallen  beings,  of  other  worlds  and  of  heaven.  This 
was  suggested  by  the  Christian  fathers.  2.  The  legally,  levitically,  and  cere- 
monially righteous,  and  those  who  thought  themselves  so ;  held  by  the 
majority  of  modern  commentators.  3.  The  truly  godly,  as  Old  Testament 
and  New  Testament  saints.  The  Greek  word  for  "just  "  or  "  righteous"  is 
used  eighty  times  in  the  New  Testament.  It  refers  eighteen  times  to  God 
and  Christ ;  fourteen  times  to  the  abstract  quality  or  condition ;  forty-one 
times  to  the  saints  mentioned  in  the  Old  and  New  Testament  or  to  their 
character ;  and  six  times  to  those  who  trusted  that  they  were  righteous. 
Where  not  used  to  express  righteous  in  the  abstract,  it  applies  either  to  man 
or  to  God.  In  no  instance  is  it  applied  to  unfallen  beings,  unless  it  is  so 
applied  in  this  verse.  When  applied  to  man,  it  is  generally  applied  to  those 
who  are  counted  as  truly  godly.  In  the  six  cases  where  it  applies  to  those 
who  trusted  they  were  righteous,  that  is,  to  persons  like  Pharisees,  the 
context  fairly  informs  the  reader  of  this  qualified  meaning.  The  Greek  word 
dUaLog  "  just,"  "  righteous,"  therefore  describes  those  counted  truly  right- 
eous (it  is  so  used  forty-one  out  of  the  forty-seven  times  that  it  refers  to 
created  persons).  It  refers  to  those  like  Zacharias  and  Elisabeth,  Luke  1  :  6, 
and  the  patriarchs,  prophets  and  saints  who  were  spoken  of  as  truly  godly. 
They  had  already  passed  the  "change  of  mind"  designated  by  fieTavota, 
"  repentance."  They  were  already  in  that  spiritual  state  or  condition.  They 
may  be  fairly  spoken  of  as  "  righteous,  that  need  no  repentance,"  or  as  the 
Greek  literally  reads,  rather  "  than  ninety-nine  righteous  whosoever  have  no 
need  of  repentance."  They  have  "  no  need  "  since  they  have  already  passed 
through  that  "  change  of  mind."  In  this  sense  Luke  describes  Zacharias 
and  Elisabeth ;  "  they  were  both  righteous  before  God,"  Luke  1  :  6,  revised 
reading.  So  Simeon  is  called  "  righteous,"  Luke  2  :  25,  and  Cornelius,  Acts 
10  :  22  with  verse  35,  and  Joseph  of  Arimathea,  Luke  23  :  50,  and  even  Lot, 
imperfect  as  his  conduct  was  at  times,  2  Pet.  2:7.  The  joy  in  heaven  over 
one  repenting  sinner,  as  compared  with  that  over  ninety-nine  already  in  the 
godly  state,  is  akin  to  that  of  earthly  parents  over  finding  a  long-lost  child. 
Their  joy  would  be  greater,  more  demonstrative  for  the  time,  than  over  all 
their  other  children  that  had  remained  safe  in  the  home.  This  view  is  not 
free  from  difficulties,  but  they  seem  fewer  and  less  formidable  than  in  either 
of  the  other  views,  and  it  is  in  accord  with  the  direct  general  meaning  of 
dkaioc,  "righteous,"  as  applied  to  men.  Against  applying  it  to  those  who 
assumed  to  be  righteous,  the  self-deceived  or  the  self-righteous,  as  the 
Pharisees,  there  is  (1)  the  lack  of  clear  marks  of  irony  which  are  found  in 
other  cases.  For  example,  "outwardly  appear  righteous,"  Matt.  23:28; 
"feigned  themselves  to  be  righteous,"  Luke  20:20,  revised  reading.  (2) 
The  comparatively  few  instances  of  such  a  use  of  the  word  righteous  ;  and  (3) 
the    further  lack   of  any  sufficient  occasion  here  for  teaching  this  solemn 


218  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [Luke  15 : 8. 

and  awful  subject  with  irony.  Nor  (4)  could  there  be  any  joy  in  heaven  over 
self-righteous  beings.  Against  applying  it  to  unfallen  beings,  is  the  want  of 
any  such  application  of  this  Greek  word  to  such  unfallen  created  beings 
elsewhere  by  any  New  Testament  writer,  and  the  further  objection  to  a  similar 
application  of  it  in  the  elder  son  in  the  companion  parable  of  the  Prodigal 
Son.  Then  there  is  the  added  objection  of  regarding  the  "wilderness"  as  a 
figure  of  heaven,  since  the  lost  sheep  was  not  taken  thither,  to  the  ninety  and 
nine  in  the  wilderness  but  borne  to  the  shepherd's  ohog  "house,"  where  the 
rejoicing  was  over  the  lost  sheep  and  lost  silver.  It  is  true  that  the  Pharisees 
counted  themselves  righteous.  It  is  also  true  that  Christ  in  coming  to  earth 
left  the  company  of  angels  and  unfallen  beings  in  heaven.  But  is  either  of 
these  truths  directly  or  primarily  intended  to  be  taught  in  v.  7?  Is  the  poini 
emphasized  not  rather  the  joy  over  the  repenting  one,  as  illustrating  God's 
love  in  Christ  for  the  sinner  ? 

8.  woman  having  ten  pieces  of  silver]  This  parable  is  given  by 
Luke  alone.  The  Greek  for  "  pieces  of  silver  "  is  one  word,  dpaxi^ac,  coins, 
one  of  which  was  worth  about  15  cts.  of  our  money.  It  is  equal  to  the  Roman 
denarius,  and  the  usual  pay  for  a  day's  wages.  The  women  of  the  East  often 
wore  a  string  of  similar  small  silver  coins  around  their  heads  or  necks  as  an 
ornament.  Hence  one  might  be  accidentally  lost.  Augustine  and  others 
trace  a  resemblance  in  the  coin  with  its  image  to  the  human  soul  stamped 
with  God's  image.  But  against  this  beautiful  fancy  is  the  real  fact  that  the 
Greek  drachma  did  not  bear  the  image  of  a  king  like  the  Koman  denarius, 
but  usually  had  the  image  of  an  cwl,  or  tortoise,  or  of  some  goddess.  Some 
say  that  the  woman  and  the  lighted  candle  are  a  figure  of  the  church  with  the 
light  of  the  word,  or  with  the  Holy  Spirit,  or  it  is  divine  wisdom  searching 
for  the  lost  soul.  The  latter  does  seek  the  sinner,  but  it  is  better  not  to 
press  all  the  details  into  special  significance.  The  main  point  illustrated  in 
the  parable  is  God  seeking  the  lost.  "  The  sheep  can  lose  itself,"  says  Dr. 
John  Hall ;  the  silver  is  lost,  "  as  many  a  poor  sinner,  through  parental 
neglect,  through  unfavourable  circumstances  ....  is  immersed  in  evil  from 
the  beginning."  The  sheep  can  excite  pity,  the  coin  cannot.  It  is  utterly 
senseless,  dead  to  its  own  condition.  Yet  the  owner  knows  the  value  of  each, 
as  God  knows  the  value  of  a  lost  soul. 

sweep  the  house]  The  house  alluded  to  is  probably  the  large  one-roomed 
house  of  Syria.  But  it  would  have  cupboards,  shelves,  recesses  for  sleeping, 
and  mats.  Not  being  lighted  with  large  windows  as  our  houses,  a  lighted 
lamp  (see  revised  reading)  would  be  necessary  to  enable  the  woman  to  see  a 
small  coin.  The  sweeping  would  likewise  be  needful,  to  brush  the  dust  away 
that  might  have  gathered  over  it,  otherwise  it  would  not  be  seen.  The 
"  sweeping  "  would  raise  a  dust  and  commotion,  as  the  search  for  lost  souls 


Common  Version. 

8  ^  Either  M'hat  woman  having;  ten  pieces  of 
silver,  if  she  lose  one  piece,  doth  not  light  a 
candle,  and  sweep  the  house,  and  seek  dili- 
gently till  she  find  it  ? 


Revised  Version. 
Or  what  woman   having  ten  i  pieces  of 
silver,  if  she  lose  one  piece,  doth  nut  light  a 
lamp,  and  sweep  the  house,  and  seek  dili- 


1  Gr.  drachma,  a  coin  worth  about  eight  pence. 


LtTKE  15  :  d,  10.] 


THE   PEODIGAL   SON. 


219 


raised  tumults  and  persecutions,  but  the  sweeping  and  the  search  went  on 
until  the  lost  was  found  ;  salvation  finished. 

9.  she  Calleth  her  neighbours]  There  is  a  fine  touch  of  naturalness 
here  in  the  Greek,  which  is  missed  in  the  English  versions.  The  woman 
called  her  female  friends  and  neighbors;  an  important  incidental  proof  of  the 
accuracy  of  the  writer.  For  in  Syrian-  society  no  woman  would  venture  to 
call  other  than  female  friends  to  join  her  in  such  rejoicing.  In  the  last 
clause,  *'  I  have  found  the  piece  which  I  had  lost,"  the  emphasis  is  on  *'  lost," 
primarily — the  lost  piece.  There  is  no  emphasis  to  be  placed  on  "  I "  in 
connection  with  "  had  lost,"  as  if  the  woman  was  seriously  at  fault  for  losing 
it,  as  Trench  suggests.  For  if  the  woman  is  a  figure  of  the  church  with 
Christ  its  head  as  he  elsewhere  assumes,  (for  Christ  as  its  head  summons  tiie 
angels  to  the  rejoicing),  then  it  is  in  fact  laying  the  fault  of  the  lost  one  to  the 
Head  of  the  Church. 

10.  joy  in  the  presence  of  the  angels]      Here  the  comparative 

reference  to  the  righteous  which  was  in  v.  7  is  omitted,  but  we  have  a  more 
specific  description  of  the  joy  over  the  one  repenting  sinner.  Who  is  it,  that 
makes  the  rejoicing  ?  jSTot  the  angels  simply,  for  it  is  "  in  the  presence  of  the 
angels."  Does  it  mean  the  redeemed  saints  already  peopling  the  heavenly 
mansions  ?  Or,  "  may  it  mean,"  as  Dr.  John  Hall  suggests,  "  that  God 
recognizing  the  value  of  souls  saved  shows  his  satisfaction  in  the  presence  of 
the  angels  ?  " 

Suggestive  Applications. — 1.  Sinners  are  drawn  to  Christ  and  welcomed 
when  they  come.  2.  The  moralist,  "  fashionable  society,"  the  self-righteous, 
the  religious  dilettante  objects  to  sinners  and  "  coarse  people  "  crowding  in 
among  the  "  refined  people  "  of  the  church.  3.  God's  love  goes  out  searching 
for  the  lost  sinner.  4.  He  loses  himself  as  the  sheep,  is  for  a  time  conscious 
that  he  is  wandering,  then  becomes  hardened  and  as  senseless  as  a  piece  of 
dull  metal.  5.  He  is  helpless  in  his  lost  state.  6.  The  love  of  God  finds  the 
lost.  7.  The  repenting  sinner  is  joyfully  brought  to  his  Father's  house.  8. 
There  is  joy  in  heaven  over  a  repenting  sinner.  9.  Let  us  imitate  Christ  in 
seeking  the  lost,  and  rejoice  with  the  angels  when  the  lost  is  found. 


The  Prodigal  Son.    15 :  11-24. 

Per^a,  a.d.  29. 
The  parable  of  the  Prodigal  Son  is  a  many-sided  and  the  richest  gem  among 
all  the  parables  of  Scripture.  It  has  been  aptly  called  the  pearl  and  crown  of 
parables.  See  Trench  on  Parables,  p.  384,  and  Grotius.  It  has  been  very 
inaptly  called,  "  Evangelium  in  Evangelio,"  "  the  gospel  in  the  gospel,"  since 
it  in  no  manner  represents  the  mediation  or  atonement  of  Christ,  nor  a  pur- 


CoMMON  Version. 

9  And  when  she  hath  found  it,  she  calleth 
her  friends  and  her  neighbours  together,  say- 
ing, Rejoice  with  me ;  for  I  have  found  the 
piece  which  I  had  lost. 

10  Likewise,  I  say  unto  you,  there  is  joy  in 
the  presence  of  the  angels  of  God  over  cue 
sinner  that  repenteth. 


Revised  Version. 

9  gently  until  she  find  it?  And  when  she 
hath  'found  it,  she  calleth  together  her 
friends  and  neighbours,  saying,  Rejoice  with 
me,  for  I  have  found  the  piece  which  I  had 
10  lost.  Even  so,  I  say  unto  you,  there  is  joy 
in  the  presence  of  the  angels  of  God  over 
one  sinner  that  repenteth. 


220  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.       [Luke  15  :  11, 12. 

chased  redemption,  which  is  the  very  essence  of  the  gospeh  The  parable 
does  represent  the  love,  forgiveness  and  welcome  which  await  every  repenting 
sinner.  It  is  the  most  familiar,  full,  instructive,  finished,  and  irresistibly  fasci- 
nating narrative  in  human  language.  Tiie  lost  sheep  was  one  out  of  one  hun- 
dred, the  lost  silver  was  one  out  of  ten  pieces,  the  lost  son  is  one  of  two.  The 
sheep  loses  itself  from  stupidity,  or  in  aimlessly  feeding  where  the  grass  drew 
it,  yet  not  intending  to  get  lost.  The  silver  was  lost,  a  senseless  piece  of  metal. 
The  son  deliberately  and  wilfully  goes  away  into  the  far  country.  The 
parables  of  the  sheep  and  silver  show  the  love  of  Christ  seeking  the  lost;  that 
of  the  prodigal  son  illustrates  the  response  to  Christ's  seeking  love  in  the  lost 
sinner's  heart,  and  especially  the  welcome  the  sinner  receives  when  he 
returns.  This  parable,  therefore,  has  a  very  broad,  almost  a  universal 
application.  For,  the  younger  son  represents  generally  every  sinner  delib- 
erately and  wilfully  going  into  sin,  and  who  repents;  as  the  elder  son 
generally  represents  every  one  who  strives  to  be  moral,  and  legally  righteous. 
The  early  Christian  fathers  generally  after  Augustine  interpreted  the  youngest 
son  as  representing  Gentiles,  and  the  elder  as  the  Jews,  but  it  is  almost  certain 
that  all  the  classes  to  whom  the  parable  was  spoken  were  Jews,  and  if  the 
interpretation  must  be  limited  to  so  narrow  a  view,  as  applicable  only  to 
them,  then  the  younger  son  is  a  figure  of  the  publicans  and  sinners,  and  the 
elder  of  the  scribes  and  Pharisees.  This,  however,  is  to  confuse  the  applica- 
bility of  the  parable  with  its  occasion,  as  Meyer  acutely  observes.  To  see 
in  the  "  citizen  "  the  devil,  or  in  the  "  husks "  secular  doctrines,  in  the 
"  swine  "  demons,  in  the  "  best  robe  "  Christ's  righteousness,  in  the  "  ring  " 
assurance  of  God's  forgiveness,  in  the  "  shoes "  grace  and  guidance,  in  the 
"  fatted  calf"  the  sacrifice  of  Christ,  or  the  Lord's  supper,  in  short  to  see  some 
special  significance  in  every  detail  which  forms  the  drapery  of  the  parable,  is 
to  wander  far  into  the  fanciful,  if  not  frivolous  interpretation  of  scripture. 

11.  two  sons]  The  younger,  the  openly  and  wilfully  irreligious  class ; 
the  elder,  the  professedly  religious.  Tiie  sinners  and  the  Pharisees,  and  in 
the  later  history  the  Gentiles  and  Jews,  and  in  modern  the  evangelicals  and 
Roman  Catholics,  may  be  fitly  typified  by  the  two  sons. 

12.  the  portion  .  .  that  falleth]  Where  there  were  only  two  sons, 
the  portion  of  the  younger  would  be  according  to  JeAvish  custom  one-third, 
and  of  the  eldest  two-thirds,  see  Dent.  21  :  17.  The  sons  could  not,  however, 
legally  take  their  portions  until  the  father's  death,  except  by  his  free  gift. 
Here  the  father  is  represented  as  granting  the  request.  To  advance  the 
younger  son  his  portion  would  require  an  approximate  estimate  of  the  sum 
that  would  fall  to  him.  Paying  it  in  advance  was  an  act  of  grace  by  the 
father.     The  request  literally  was  "  Father,  give  to  me  the  portion  of  the 


Common  Version. 

11  ^  And  he  said,  A  certain  man  had  two 
sons : 

12  And  the  younger  of  them  said  to  his 
father,  Father,  give  me  the  portion  of  goods 
that  falleth  to  me.  And  he  divided  unto  them 
his  living. 

)  1  Gr.  tne. 


Ekvised  Version. 

11  And  he  said,  A  certain  man  had  two  sons  : 

12  and  the  younger  of  them  said  to  his  father, 
Father,  give  me  the  portion  of  i  thi/  sub- 
stance that  falleth  to  me.     And  he  divided 


Luke  15  :  13-15.] 


THE  PRODIGAL    SON. 


221 


substance  that  falleth  ; "  "  to  me  "  is  not  expressed  in  the  Greek,  though  it  is 
implied.  "So  lie  divided  to  them  the  [not  'his']  living."  It  is  curious  to 
note  the  unexpected  change  in  the  word  applied  to  the  property  divided. 
The  son  calls  it  oimag,  whatever  one  is,  and  therefore  the  "  substance  ;  "  in  the 
next  clause  it  is  called  tov  (Slov  "the  living,"  the  means  on  wliich  the  family 
lived.  This  has  perplexed  some  scholars,  but  there  is  no  good  evidence  that 
any  real  distinction  in  the  amount  of  property  divided  is  meant.  The  son 
was  given  his  own  wish,  as  God  has  given  man  freedom  of  will. 

13.  gathered  all  together]  He  did  not  start,  or  "  gather"  his  portion 
at  once.  Yet  it  was  "  not  many  days  after."  The  progress  in  sin  was  rapid. 
His  "  portion  "  was  apparently  in  "  portable  wealth,"  not  in  lands,  or  if  in 
lands  he  turned  it  into  money  and  other  valuables  that  were  gathered 
together,  and  then  took  his  journey  into  a  far  country.  He  determined  to 
depart  openly,  and  go  far,  beyond  the  home  restraint.  Thus  the  siimer 
wishes  to  be  independent  of  God,  openly  sins,  and  tries  to  go  into  a  land 
where  God  is  not,  and  will  not  reach  him. 

wasted  his  substance  with  riotous  living]    in  the  "  far  country " 

away  from  home  and  God,  he  becomes  the  true  "  prodigal."  He  "  wasted," 
the  Greek  word  means  "scattered  widely,"  and  hence  "squandered"  or 
"  wasted  "  his  property,  "  living  riotously."  The  Greek  for  "  riotously"  has  a 
peculiar  force,  capable  of  a  double  application  to  material  and  spiritual 
things.  He  lived  "  unsavingly,"  saved  neither  his  substance,  his  living,  nor 
his  life.  He  "  ran  through  his  fortune  "  with  greater  speed  than  he  had 
"  gathered  "  it.  He  was  far  from  paternal  and  home  restraint ;  he  gave  the 
loose  rein  to  all  his  appetites,  passions  and  lusts.  He  pleased  himself,  had 
his  own  way :  a  graphic  picture  of  every  sinner  away  from  God. 

14.  he  had  spent  all]  The  pleasures  of  sin  were  for  a  season  only,  the 
sinful  delight  was  short.  The  store  soon  gives  out ;  bankruptcy  quickly  comes  to 
the  sinner.  He  is  in  a  land  where  others  are  wasting  their  substances  by  living 
riotously  also.  A  famine  is  the  natural  consequence  of  thriftlessness  and 
living  wastefully,  not  a  slight  but  a  "  mighty  "  famine.  The  famine  brings 
general  and  personal  want.  The  sinner  wastes  his  all,  there  comes  a  mighty 
moral  and  spiritual  famine  to  him.  There  is  a  great  calamity,  and  no  divine 
consolation.  It  was  a  personal  feeling;  he  "began  to  be  (Greek  'himself') 
in  want ;  "  he  began  to  feel  his  poverty,  his  lack  of  home,  of  food,  of  friends. 
His  want  is  moral  and  spiritual.  The  soul  is  famishing,  the  affections  are 
starving,  his  inner,  true  self  is  perishing  with  the  deepest  form  of  hunger. 

15.  joined  himself  to  a  citizen]     Or,  "  one  of  the  citizens."     His  case 


Common  Version. 

13  And  not  many  days  after  the  younger 
son  gathered  all  together,  and  took  his  journey 
into  a  far  country,  and  there  wasted  his  sub- 
stance with  riotous  liring. 

14  And  when  he  had  spent  all,  there  arose  a 
mighty  famine  in  that  land  ;  and  lie  began  to 
be  in  want. 

15  And  he  went  and  joined  himself  to  a  citi- 
zen  of  that  country ;  and  he  sent  him  into  his 
fields  to  feed  swine. 


*       Revised  Veesion. 

13  unto  them  his  living.  And  not  many  days 
after  the  younger  son  gathered  all  together, 
and  took  his  journey  into  a  far  country  ; 
and   there   he    wasted   his   substance  with 

14  riotous  living.  And  when  he  had  spent  all, 
there  arose  a  mighty  famine  in  that  country; 

15  and  he  l)egan  to  be  in  want.  And  he  went 
and  joined  himself  to  one  of  the  citizens  of 
that  country ;  and  he  sent  him  into  his  fields 


222 


A   COMMENTARY   ON  THE  GOSPEL  OF  LUKE. 


[Ltjke  15  :  16. 


grew  desperate.  He  lost  all  self  respect,  without  invitation,  he  "joined," 
literally,  "  he  clave  "  or  "  glued "  himself  to  one  of  the  citizens  of  that 
country.  He  forced  himself  upon  him  and  became  dependent  upon  him.  Is 
there  in  "one  of  the  citizens  of  that  country  "  a  hint  of  some  deeper  state  of 
sin,  as  Trench  suggests,  some  deeper  ab^'ss  in  the  downward  progress  of  souls  ? 
There  are  citizens  of  that  awful  country  ;  who  are  they  ?  The  "  citizens  "  are 
naturalized,  dwellers  in  that  far-ofi"  country.  They  have  no  expectation  of 
return.  What  an  awful  depth  of  mystery  and  misery  in  sin  does  this  open 
to  us  ! 

he  sent  him  .  .  to  feed  swine]  Of  all  labor,  this  would  be  the  most 
degrading  to  a  Jew,  Lev.  11 :  7  ;  Is.  65 :  4.  Herodotus  says  that  swineherds 
were  the  only  persons  excluded  from  the  temples  of  Egypt,  Bk.  2  :  47.  The 
son  is  now  a  swineherd.  The  sinner  becomes  the  companion  of  swine,  as  he 
chooses  to  be  swinish  in  his  manner,  conduct  and  tastes. 

16.  filled  .  .  With  the  husks]  "  He  would  fain  have  been  filled," 
revised  reading,  is  capable  of  two  meanings.  The  usual  interpretation  is  that 
he  had  a_great  desire  to  be  filled  with  the  husks,  but,  as.some  add,  he  did  not 

get  even  these.  The  Greek,  however,  may 
mean  that  he  was  so  hungry  that  he  was 
eager  to  be  filled  with  these  husks,  and  im- 
plying that  he  did  actually  feed  on  them, 
as  the  extremely  poor  sometimes  do  now  in 
Syria.  He  was  "filled"  but  not  satisfied. 
The  "  husks "  were  pods  or  fruits  of  the 
ceratonia  siliqua,  the  Kharub  or  carob  tree  of 
Syria,  known  also  as  "  St.  John's  bread," 
from  the  popular  but  erroneous  tradition 
that  John  the  Baptist  ate  them  instead  of 
locusts.  The  fruit  pods  are  curved  and  bear 
some  resemblance  to  those  of  the  common 
honey  locust  trees.  Prof.  I.  H.  Hall  says, 
"  the  beans  are  an  article  of  food,  not  at  all 
despised  or  loathsome,  among  the  poorer 
classes  ;  and  from  the  viscous  lining  of  the 
pods,  a  kind  of  dibs  or  molasses  is  made 
which  is  much  used.  .  .  In  Cyprus  they 
are  literally  the  food  that  the  swine  eat."  The  pod  is  about  six  to  eight 
inches  in  length,  and  one  inch  in  breadth  by  about  a  quarter  of  an  inch  thick. 
A  single  tree  will  sometimes  produce  800  to  900  pounds  of  these  pods.  The 
Babylonian  Talmud  says  that  Rabbi  Simeon  and  his  son  hid  themselves  in  a 
cave  and  were  miraculously  fed  on  the  fruit  of  the  Kharub  tree.  Sabbat  33 :  2. 
In  his  want  "  no  man  gave  unto  him."     No  one  troubled  himself  about  him. 


HUSKS.   FRUIT  OF  THE  CAROB  TREE 

(Ceratonia  siliqua). 


Common  Version. 

16  And  he  would  fain  have  filled  his  belly 
with  the  husks  that  the  swine  did  eat :  and  no 
man  gave  unto  him. 


Revised  Version. 

16  to  feed  swine.  And  he  would  fain  ^  have 
filled  his  belly  with  -  the  husks  t;hat  tho 
swine  did  eat:  and  no  man  gave  unto  him. 


Many  ancient  authorities  read  have  been  filled. 


2  Gr.  the  pods  of  the  carob  tree. 


Luke  15  :  17-19.] 


THE   PRODIGAL   SON. 


223 


It  was  a  selfish  country.  Every  one  looked  out  for  himself.  The  prodigal 
was  left  to  help  himself  as  best  he  might.  The  sinner  finds  no  help  nor  pity 
from  companions  ;  those  who  have  helped  to  ruin  him  forsake  him. 

17.  he  came  to  himself]  He  had  been  beside  himself,  in  a  crazy  frenzied 
state  of  madness  in  sin  up  to  this  time.  See  Eccl.  9  :  3.  Hunger  and  starvation 
brought  him  to  his  senses,  as  providential  calamities  sometimes  do  the  sinner. 
He  sees  his  true  condition,  in  contrast  with  that  in  his  father's  house.  This 
is  the  first  step  towards  repentance.  He  wakes  from  his  sinful  insensibility. 
He  considers  the  many  hired  servants  at  home,  and  he  is  a  poor  servant  now. 
But  they  have  food  to  spare  :  there  is  not  only  abundance,  there  is  a  super- 
fluity ;  plenty  for  many  more  is  implied.  But  he  is  servant  here  perhaps 
without  any  food  or  pay ;  "  I  perish  with  hunger."  The  Greek  is  strong 
literally,  "  I  am  utterly  destroying  myself  here  with  hunger."  The  poet 
Byron  in  a  similar  life  of  prodigality  exclaims, 

"  My  days  are  in  the  yellow  leaf, 

The  flowers  the  fruits  of  love  are  gone  ; 
The  worm,  the  canker,  and  the  grief 
Are  mine  alone." 

18.  I  will  .  .  go  to  my  father]  How  brief  and  graphic  the  words.  The 
grace  and  love  from  the  father  which  draw  the  sinner  are  not  specified, 
because  not  in  the  line  of  the  main  purpose  of  the  parable.  They  are 
supplied  elsewhere  by  our  Lord  with  sufficient  emphasis  to  guard  us  against 
any  Pelagian  error  that  man  will  and  can  turn  to  God  of  his  own  will,  see 
John  6  :  44  and  12 :  32 ;  or  that  repentance  alone  will  reconcile  us  to  God 
without  a  Mediator,  see  Heb.  10  :  19-32.  The  prodigal  shapes  his  confession 
in  his  solitude.  It  evidently  springs  from  the  depth  of  his  heart.  His  heart 
goes  back  to  the  loving  home,  and  in  the  bitterness  of  his  soul  he  still  cries 
out :  "  Father,"  though  he  is  no  longer  a  "  worthy  son,"  "  Father,  I  have 
sinned  against  heaven ; "  or  literally  "  into  heaven,"  as  if  his  sin  had 
piled  up  to  heaven,  and  "  before  thee,"  or  "  in  the  face  of  thee."  Thus  David 
confessed  his  great  sin  in  Ps.  51 :  4.  "  Against  thee,  thee  only,  have  I  sinned, 
and  done  this  evil  in  thy  sight."  The  Jews  also  had  a  saying  that  a  man  may 
sin  against  earth  and  not  against  heaven,  but  he  that  speaks  with  an  ill 
tongue  sins  against  heaven  and  earth,  as  in  Ps.  73 :  9. 

19.  no  more  worthy]  A  sense  of  sin  brings  a  sense  of  unworthiness. 
His  sense  of  sin  has  brought  true  humility.  No  longer  worthy  to  be  a  son,  he 
willingly  will  become  a  hired  servant.  Like  the  Psalmist,  he  "  had  rather 
be  a  doorkeeper  in  the  house  of  my  God,  than  to  dwell  in  the  tents  of  wicked- 


CoMMON  Version. 

17  And  when  he  came  to  himself,  he  said, 
How  many  hired  servants  of  my  father's  have 
bread  enough  and  to  spare,  and  I  perish  with 
hunger ! 

18  I  will  arise  and  go  to  my  father,  and  will 
say  unto  him,  Father,  I  have  sinned  against 
heaven,  and  before  thee, 

19  And  am  no  more  worthy  to  be  called  thy 
son  :  make  me  as  one  of  thy  hired  servants. 


Revised  Version, 

17  But  when  he  came  to  himself  he  said,  How 
many  hired  servants  of  my  father's  have 
bread  enough  and  to  spare,  and  I  perish 

18  here  with  hunger!  I  will  arise  and  go  to 
my  father,  and  will  say  unto  him.  Father,  I 
have   sinned    against   heaven,  and  in   thy 

19  sight :  I  am  no  more  worthy  to  be  called 
thy  son :    make  me  as  one  of  thy  hired 


224 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.       [Ldke  15 :  20-24. 


ness  "  Ps.  84 :  10.  He  does  not  ask,  nor  expect,  nor  think  himself  worthy  of, 
his  former  position ;  but  he  longs  to  be  within  the  father's  home  and  protection, 
and  with  that  he  will  be  abundantly  satisfied. 

20.  his  father  saw  him]  The  prodigal  does  not  delay.  There  is  no 
parleying  with  sin  now.  He  arose  at  once  and  came  to  his  father.  But  that 
father  was  daily,  constantly  waiting  and  watching  for  him.  He  sharply 
scanned  every  fresh,  weary,  wayworn,  wretched  traveler.  His  eyes  were  not 
dim  when  looking  for  the  lost  son.  He  saw  him  "  while  he  was  yet  afar  off." 
His  fatherly  compassion  was  moved.  See  Is.  65  :  24.  He  knew  the  son.  He 
ran  to  greet  him.  He  fell  on  his  neck.  He  kissed,  literally  "  kissed  him 
much."  So  quickly  and  unexpectedly  had  all  this  been  done,  that  the  son 
up  to  this  time  had' no  opportunity  to  make  the  confession  he  had  determined 
to  make.  Now  he  makes  it,  v.  21.  "  Father,  I  have  sinned  against  heaven,  and 
in  thy  sight :  I  am  no  more  worthy  to  be  called  thy  son."  But  the  warmth  of 
his  reception,  the  overflowing  heart  with  which  the  prodigal  is  welcome, 
prevents  him  from  distrusting  the  genuineness  of  the  forgiveness  and  welcome 
by  saying  more.  He  does  not  add  "  Make  me  as  one  of  thy  hired  servants." 
How  could  he,  after  such  a  reception  ! 

22.    Bring  forth  . .  robe  . .  ring  . .  shoes  . .  fatted  calf]    The  father 

calls  to  the  servants  in  joy,  "  Bring  forth  quickly  the  best  robe,"  literally  "  the 
first  robe,"  not  his  former  one,  but  the  first  in  rank  or  quality,  the  one  laid 
aside  for  a  special  occasion.  "  Put  a  ring  on  his  hand,"  in  token  of  his 
restoration  to  sonship,  as  the  Roman  master  lifted  a  slave  to  the  rank  of  a 
freeman  by  a  similar  gift.  So  Pharaoh  put  his  ring  on  Joseph's  hand.  Gen. 
41  :  42.  And  the  "  shoes  on  his  feet,"  all  these  being  natural  and  significant 
tokens  of  his  complete  restoration.  So  the  sinner  has  a  robe.  Zech.  3:4;  Rev. 
19:8;  a  sealing  of  the  Spirit,  Jer.  22  :  24  with  Eph.  1 :  13  ;  Gal.  4 :  6.  His 
feet  are  shod.  Eph,  6 :  15.  Then  the  feast  follows,  "  the  fatted  calf,"  that  is,  the 
one  kept  for  some  unexpected  occasion,  and  now  killed  to  introduce  the  joyful 
feast  in  celebration  of  the  return  of  the  long-lost  son.  For  according  to  the  Tal- 
mud "there  is  no  mirth  without  eating  and  drinking,"  Tal.  Bah.  Moed.  2  :  1. 

24.  was  lost  and  is  found]  The  prodigal  had  been  "dead"  to  the 
home;   as  the  sinner  is  dead  in  trespasses  and  sins.     He  was  lost,  wilfully 


Common  Version. 

20  And  he  arose,  and  came  to  his  father. 
But  wlien  he  was  yet  a  great  way  off,  his  father 
saw  him,  and  had  compassion,  and  ran,  and 
fell  on  his  neck,  and  Ivissed  him. 

21  And  the  son  said  unto  him.  Father,  I 
liave  sinned  against  heaven,  and  in  thy  sight, 
and  am  no  more  worthy  to  be  called  thy  son. 

22  But  the  father  said  to  his  servants,  Bring 
forth  the  best  robe,  and  put  it  on  him  ;  and  put 
a  ring  on  his  hand,  and  shoes  on  his  feet : 

23  And  bring  iiitber  tlie  fatted  calf,  and  kill 
it ;  and  let  us  eat,  and  be  merry  : 

24  For  this  my  son  was  dead,  and  is  alive 
again  ;  he  was  lost,  and  is  found.  And  they 
began  to  be  merry. 


Kevised  Version. 

20  servants.  And  he  arose,  and  came  to  his 
father.  But  while  he  was  yet  afar  ofF,  his 
father  saw  liim,  and  was  moved  with  com- 
passion, and  ran.  and  fell  on  his  neck,  and 

21  1  kissed  him.  And  the  son  said  unto  him, 
Father,  I  have  sinned  against  heaven,  and 
in  thy  sight :  I  am  no  more  worthy  to  be 

22  called  thy  son  ".  But  the  father  said  to  his 
3  servants.  Bring  forth  quickly  the  best 
robe,  and  put  it  on  him  ;  and  put  a  ring  ou 

23  his  hand,  and  shoes  on  his  feet :  and  bring 
the  fatted  calf,  and  kill  it,  and  let  us  eat, 

24  and  make  merry:  for  this  my  son  was 
dead,  and  is  alive  again ;  be  was  lost,  and  is 
found.      And    they   begaa    to    be    merry. 


1  Gr.  killed  him  viuch. 
vanls.     See  ver.  19. 


-  Some  ancient  authorities  add  make  me  as  one  of  thy  hired  ner- 
Gr.  bondservants. 


Luke  15  :  25-28.]  THE  ELDER  SON,  225 

lost.  His  guilt  therefore  had  been  deep,  deeper  than  that  of  the  sheep  that 
lost  itself  by  a  senseless  wandering.  There  could  be  no  question  about  his 
former  sorrowful  condition.  But  he  is  restored  now.  The  home  and 
house  are  filled  with  joy,  and  resound  with  merriment.  The  prodigal  is  not 
mentioned  as  taking  active  part,  but  he  shared  in  it,  subdued  and  sincerely 
humble,  grateful,  and  full  of  joyful  wonder  in  his  heart  at  the  welcome  he 
receives. 

The  Elder  Son.    15  :  25-32. 

25.  his  elder  son  was  in  the  field]  On  whom  this  son  represents,  see 
under  v.  32.  This  son,  for  anything  that  appears  in  the  parable,  was  attend- 
ing to  filial  duties.  "  In  the  field  "  implies  that  he  was  there  for  work,  or  to 
oversee  the  needful  work.  As  he  drew  nigh  to  the  house  he  heard  "  music 
and  dancing,"  the  common  accompaniments  of  an  Eastern  feast.  The  Greek 
word  for  music  is  cvfKpcjvla^  from  which  comes  "  symphony,"  implying  a 
"  concert "  of  perhaps  vocal  and  instrumental  music.  The  "  x^P^"  ' '  {^^^^  word 
"  choir  "  is  from  it)  was  originally  the  chorus  in  the  Greek  drama,  and  means 
"  a  band  of  dancers  "  in  Homer  and  other  classic  writers.  The  musicians  and 
dancers  were  often  hired  in  the  East  for  such  occasions.  The  sexes  do  not 
dance  together  in  Syria,  and  only  women  of  low  character  dance  in  the 
presence  of  men.  The  men  at  feasts  occupy  one  room  and  the  women  another. 
The  dances  common  in  America  and  Europe  are  a  great  offence  in  the  eyes  of 
Orientals.  Tliis  incident  of  the  feast  cannot  fairly  be  used  to  favor  modern 
social  dancing. 

27.  Thy  brother  is  come]  The  son  called  one  of  the  "  bondservants  " 
to  find  out  the  meaning  of  these  festivities.  Perhaps  it  may  be  said,  that  a 
truly  filial  spirit  would  have  led  him  to  enter  at  once,  assuming  that  as  his 
father  had  permitted  it,  there  was  a  fitting  cause  for  the  joy.  Yet  his  conduct 
was  strictly  naturc\l,  as  human  nature  would  be  likely  to  act  under  similar 
circumstances.  The  father  had  allowed  an  exceptional  and  unusual  thing 
in  making  the  division  of  his  property.  The  steady  elder  son  might  fear 
some  other  unusual  thing.  The  servant,  a  slave  in  this  instance,  makes  a 
brief  but  frank  explanation.  The  joy  is  because  "  thy  brother  is  come  .  .  safe 
and  sound,"  that  is  "in  good  health;"  he  was  free  from  any  deformity  of^ 
body ;  was  not  broken  down  by  disease.  This  fact  might  typify  the  restored 
moral  and  spiritual  condition  of  the  repenting  sinner. 

28.  he   was   angry]     The   explanation   did  not  bring  joy  but  anger. 


Common  Vkrsioh. 


25  Now  his  elder  sou  was  in  the  field:  and 
as  he  came  and  drew  nigh  to  the  house,  he 
heard  music  and  dancing. 

26  And  he  called  one  of  the  servants,  and 
asked  what  these  things  ntejint. 

27  And  he  said  unto  him,  Thy  brother  is 
come ;  and  thy  father  liath  killed  the  fatted 
calf,  because  he  hath  received  him  safe  and 
sound. 

28  And  he  was  angry,  and  would  not  go  in  : 
therefore  came  his  father  out,  and  entreated 
him. 

iQr.  bondservants. 

15 


Revised  Version. 

25  Now  his  elder  son  was  in  the  field :  and  as 
he  came  and  diew  nigh    to   the  liouse,  he 

26  heard  music  and  dancing.  And  he  called 
to  him  one  of  the  '  servants,  and  inquired 

27  what  these  things  might  be.  And  he  .said 
unto  him.  Thy  brother  is  come;  and  thy 
father  hath  killed  the  fatted  calf,  because 

28  he  hath  received  him  safe  and  sound.  But 
he  was  angry,  and  would  not  go  in  :  and  his 


226 


A  COMMENTARY   ON  THE  GOSPEL  OF  LUKE.        [Luke  15 :  29-32. 


Instead  of  gladly  running  to  meet  his  brother,  he  refused  to  go  in.  He  did  not 
know,  as  it  appears,  whether  his  brother  returned  still  wilful  and  disobedient, 
or  repentant,  nor  did  he  seem  to  care  much  about  that.  He  was  envious  and 
not  in  accord  with  the  spirit  of  his  father's  welcome.  His  displeasure,  which 
may  have  been  partly  due  to  the  unexpected  and  sudden  way  in  which  the 
facts  came  to  his  knowledge,  brought  his  father  out  to  entreat  or  beseech, 
literally  "  to  call  hira  to  his  side,"  that  is,  in  a  friendly  and  confidential  way. 
29.  many  years  do  I  serve  thee]  There  is  a  sense  of  partiality  in  the 
acts  under  which  the  elder  son  is  smarting.  A  somewhat  similar  spirit 
was  shown  by  Peter:  "  Lo,  we  have  left  all  .  .  what  then  shall  we  have?" 
Matt.  19 :  27,  revised  reading ;  and  more  precisely  by  the  laborers  in  the 
vineyard,  "  thou  hast  made  them  equal  unto  us,  who  have  borne  the  burden  of 
the  day,"  Matt.  20 :  12.  The  elder  son  refers  to  his  long  service,  his 
obedience,  and  then  complains  as  the  laborers  did,  of  his  reward.  He  had 
not  been  given  a  kid  (or,  Greek  "  kidling,"  a  "  little  kid  "),  but  "  this  thy 
son  "  has  the  fatted  calf.  He  does  not  say  "my  brother,"  and  he  throws  in  a 
charge  against  the  prodigal  not  before  hinted  at,  who  "  hath  devoured  thy 
living  with  harlots,"  a  charge  not  strictly  true,  for  the  prodigal  had  wasted 
his  own  portion  only.  The  sensuality  may  be  a  true  charge,  for  it  is  implied 
in  the  "  riotous  living  "  of  v.  13. 

31.  Son,  thou  art  ever  with  me]  The  father  addresses  him  with 
tenderness,  "Son,"  literally  "child."  He  does  not  deny  the  claims  of  long 
service,  and  of  obedience.  By  silence  he  seems  to  concede  these  two  points,  as 
the  householder  received  the  service  of  the  laborers  first  employed  and  who 
had  served  through  the  entire  day.  But  the  father  does  answer  his 
unreasonable  complaint  as  to  the  relative  amount  given  to  the  two  sons.  He 
gently  reminds  the  elder  son  of  his  full  and  fair  division  of  the  property; 
that  not  only  is  he  ever  with  him,  but  that  all  things  of  the  father's  are  his. 
But  there  is  also  a  deeper  meaning ;  a  calm  and  profound  rebuke  in  the  answer. 
You  have  never  been  given  a  little  kid,  but  you  have  ever  been  with  me ; 
the  comfort  of  my  companionship,  and  of  the  home  all  these  years ;  are  they 
nothing?  Then  everything  I  have  is  thine,  not  the  little  kid  only,  but  all  the 
flocks  and  herds ;  thy  brother  has  not  made  you  any  poorer  in  substance. 

32.  It  was  meet . .  for  this  thy  brother]  Having  pointed  out  that 
the  elder  sou's  displeasure  is  without  ground,  the  father  asserts  what  could  not 


Common  Version. 

29  And  he  answerino;  said  to  his  father,  Lo, 
these  many  years  do  I  serve  thee,  neither 
transgressed.  I  at  any  time  thy  commandment ; 
and  yet  thou  never  gavest  me  a  kid,  that  I 
might  make  merry  with  my  friends: 

30  But  as  soon  as  this  thy  son  was  come, 
which  hath  devoured  thy  living  with  harlots, 
thou  hast  killed  for  him  the  fatted  calf. 

31  And  he  said  unto  him,  Son,  thou  art  ever 
with  me,  and  all  that  1  have  is  thine. 

32  It  was  meet  that  we  should  make  merry, 
and  he  glad :  for  this  thy  brother  was  dead, 
and  is  alive  again ;  and  "was  lost,  and  is 
found. 


Kevised  Version. 

29  father  came  out,  and  intreated  him.  But 
he  answered  and  said  to  his  father.  Lo, 
these  many  years  do  I  serve  thee,  and  I 
never  transgressed  a  commandment  of 
thine  :  and  yet  thou  never  gavest  me  a  kid, 
that  I  might  make  merry  with  my  friends: 

30  but  when  this  tliy  son  came,  who  hath 
devoured    thy   living    with    harlots,   thou 

31  killedst  for  him  the  fatted  calf.  And  he 
said  unto  him,  >  Son,  thou  art  ever  with  me, 

32  and  all  that  is  mine  is  thine.  But  it  was 
meet  to  make  merry  and  be  glad  :  for  this 
thy  brother  was  dead,  and  is  alive  agam; 
and  xvas  lost,  and  is  found. 


Gr   Lhild. 


Luke  15.]  THE   ELDER  SON.  227 

be  questioned  by  the  most  querulous  nature.  It  was  meet,  fitting,  to  make 
merry  and  be  glad.  For  this  "  thy  brother,"  not  "  my  son,"  but  with  a 
touch  of  irony  he  tosses  back  the  "  thy  son  "  by  saying  "  thy  brother,"  yet 
withal  would  remind  the  elder  son  that  the  younger  is  still  a  brother,  though 
he  has  sadly  sinned.  He  was  dead  to  our  common  home,  but  is  alive  ;  was 
lost  to  us,  but  is  found.  Here  the  parable  ends  somewhat  abruptly,  leaving  us 
uninformed  as  to  the  result  of  the  father's  entreaty.  Whether  the  elder  son 
went  in  and  welcomed  his  brother,  we  are  not  told. 

Who  is  represented  by  the  elder  son  ?  This  has  been  a  perplexing  question 
ever  since  the  days  of  the  early  Christian  fathers.  (1)  Many  following 
Augustine  see  in  him  the  Jew.  The  elder  son  refusing  to  go  in,  is  to  some,  a 
figure  of  the  Jews  refusing  to  enter  the  kingdom  because  the  Gentiles  were 
already  accepted.  But  this  makes  the  parable  anticipate  history  and  is  not  in 
accord  with  the  occasion  which  called  forth  the  parable,  where  those  ad- 
dressed were  publicans  and  sinners,  and  scribes  and  Pharisees,  all  Jews. 
Moreover,  it  is  contrary  to  the  history  in  the  Acts,  that  the  Jews  refused  to 
enter  because  Gentiles  were  brought  in.  The  apostolic  labors  not  only 
began  at  Jerusalem,  but  continued  among  the  Jews  for  a  long  time,  with  only 
a  few  sporadic  exceptions.  It  was  not  until  the  Jews,  by  continued  and 
obstinate  refusal,  rejected  the  gospel,  that  even  Paul,  the  special  apostle  of 
the  Gentiles,  turned  from  the  Jews  to  the  great  mission  of  his  life,  see  Acts 
13 :  45,  46.  (2)  Others  say  the  elder  son  represents  unfallen  beings.  But 
how  can  it  be  consistent  with  unfallen  beings,  to  have  anger,  envy  and 
murmuring  against  the  Father?  Besides,  that  view  introduces  features 
foreign  to  the  main  teaching  of  the  parable  and  brings  inextricable  confusion. 

(3)  Some  again  say,  the  Pharisees  and  tiie  hypocritical.  Yet  how  could  it  be 
truly  said  to  the  feignedly  and  hypocritically  righteous,  "  all  mine  is  thine,"  and 
"  thou  art  ever  with  me  ?  "  Drummond  presses  these  objections  with  great  force. 
Such  language  would  only  mislead  and  be  likely  to  deceive.  "  If  hypocrites 
and  self-deceivers,  extortioners  .  .  can  be  addressed  thus,  even  in  the  language 
of  one  parable,  we  may  well   be   permitted  to  say  .   .  where   is  truth  ?" 

(4)  Jerome  and  others  following  him  have  come  nearer  perhaps  to  the  true 
meaning  in  saying  the  elder  son  reiDresents  the  Pharisees,  not  as  they  were, 
but  as  they  ought  to  be.  This  escapes  the  utterly  inexplicable  diflficulties 
which  meet  those  who  hold  that  the  typical  Pharisee  and  scribe  are  meant : 
such  as  our  Lord  denounced  in  Matt.  23 : 1-15.  Not  wide  from  this  is  the 
view  of  Trench  and  many  modern  writers.  This  brings  us  to  (5).  May  not 
the  elder  son  justly  represent  the  legally  righteous  f  He  had**  served"  the 
father  many  years.  He  had  kept  the  commandments.  So  the  rich  young 
ruler  sincerely  declared,  Luke  18  :  21.  But  neither  was  "  perfect."  They  both 
had  some  "  lack."  See  Matt.  19  :  20,  21.  The  elder  son  was  of  the  class  wlio 
like  Peter,  Matt.  19 :  27,  looked  upon  the  invitation  to,  and  possession  of, 
spiritual  privileges,  as  of  works  rather  than  of  grace,  a  reward  rather  than  a 
gracious  gift.  Those  who  would  gain  the  kingdom  of  God,  by  obedience  to 
the  commandments,  by  morality,  by  ceremonial  and  formal  observances,  by 
any  kind  of  legal  righteousness,  possessing  it  as  a  reward,  without  the  grace  that 
is  the  gift  of  God  through  Christ,  resemble  the  eider  son.     They  have  little 


228  A  COMMENTARY   ON   THE  GOSPEL  OF   LUKE.  [Luke  16. 

patience  with  the  ignorant,  wilful  and  reckless  sinner,  who  breaks  overall  law, 
morality,  and  decent  restraints.  They  seldom  heartily  welcome  his  return  to 
God's  house,  and  to  Christian  society.  They  are  not  hypocrites,  but  usually 
sincere,  and  the  righteousness,  so  far  as  it  goes,  is  to  be  highly  commended  ; 
their  censoriousness  and  animosity  toward  the  outbreaking  sinner  striving  to 
return,  must  be  condemned.  This  was  the  attitude  of  the  elder  son.  This 
interpretation  is  not  free  from  difficulties  certainly,  but  they  are  fewer  and  less 
grave  than  those  of  others,  while  it  gives  harmony  and  consistency  to  the 
teaching  of  the  entire  parable,  and  it  is  in  accord  with  the  occasion  which 
caused  it  to  be  spoken. 

Suggestive   Applications. — The    Younger  Son. — 1.   Man   wants  to   be' 
independent  of  God.     2.  The  wilful  child  breaks  away  from  home  restraints. 

3.  He  wants  possessions  before  he  is  entitled  to  them  or  capable  of  taking  care 
of  them.  4.  He  rushes  into  sinful  pleasures  and  indulgences.  5.  He  wastes 
money,  time,  health,  talents,  and  character.  6.  The  downward  path  of  the 
wrongdoer  is  steep,  and  his  descent  swift.  7.  Providential  calamities  may 
add  to  his  distress,  8.  He  often  becomes  a  "  hanger  on  ; "  as  a  gambler  hangs 
about  a  "poolroom,"  or  a  dissipated  person  about  a  saloon.  9.  Sometimes 
calamities  and  distresses  bring  him  to  a  sense  of  his  true  condition.  10.  It  is 
wise  for  him  to  return  by  repentance  and  confession  to  Christ.  11.  Every 
repenting  one  will  be  gladly  welcomed  by  the  Saviour.  12.  There  will  be  joy 
over  his  repentance.  13.  Christ  restores  the  repentant  without  further 
reproof:  the  best  is  freely  given. 

The  Elder  Son. — 1.  It  is  foolish  to  be  envious  because  others  are  given 
special  favors.  2.  Long  service  is  good  ;  but  it  is  weakness  to  boast  of  it.  3. 
Obedience  is  our  duty,  it  is  better  still  to  say  we  are  unprofitable  servants. 

4.  Salvation  is  not  of  merit,  but  of  grace.  5.  A  self-righteous  is  an  unbrotherly 
spirit.  6.  The  companionship  of  Christ  and  Ciiristians  is  better  than  all 
earthly  possessions  and  rewards.  7.  Christ  shares  his  grace  and  love  with 
some  very  imperfect  followers. 


The  Shrewd  Steward.    16  : 1-18. 

Per^a,  a.d.  29.  Given  by  Luke  only. 
This  chapter  contains  the  teachings  of  Jesus  in  respect  to  the  use  of  riches. 
The  first  parable  and  its  lessons  to  the  end  of  v.  13,  were  spoken  to  disciples ; 
the  last  parable  in  the  chapter  and  the  preceding  remarks  from  v.  14,  were 
addressed  to  the  Pharisees.  The  parable  of  the  shrewd  steward  has  given 
greater  perplexity  and  been  the  occasion  of  more  controversy  than  any  other 
parable  in  the  Gospels.  The  lord  of  the  steward  has  been  thought  to  repre- 
sent God  (Alford,  Anselm,  Lange,  Trench,  Eyle,  Riddle,  Vitringa,  and  many 
others)  ;  the  devil  (Olshausen),  Mammon  (Meyer),  the  Roman  Emperor,  or 
the  Romans  (Schleiermacher,  Grossmann,  etc.).  The  steward  has  likewise  been 
taken  as  a  representative  of  disciples,  Pharisees,  publicans,  sinners,  Judas 
Iscariot,  Paul,  Israel,  mankind,  and  many  more  varied  and  diametrically 
opposite  characters.  Much  of  this  confusion  has  sprung  from  a  mistaken  idea 
of  the   real  teaching  of  the    parable.     Though   it   is   not   certain   that  this 


Luke  16 :  1-4]  THE  SHREWD  STEWARD.  229 

parable  was  spoken  immediately  after,  and  in  close  connection  with,  that  of 
the  Prodigal  Son,  it  is  clear  that  the  evangelist  saw  some  close  relation  to  the 
former  in  the  instruction  given  in  this  parable.  Jesus  had  given  an  example 
of  one  who  had  sinned  by  squandering  his  own  means,  and  had  lost  his 
friends.  He  now  represents  one  who  sins  by  squandering  another's  means, 
yet  is  shrewd  enough  to  provide  himself  with  friends.  The  repenting  sinner 
may  learn  how  to  exercise  forethought  and  prudence,  heretofore  used  in  the 
ways  of  dishonesty,  in  the  way  of  righteousness.  Some  if  not  many  of  the 
disciples  to  whom  this  parable  was  addressed  were  publicans.  They  needed 
to  learn  a  lesson  of  faithfulness  in  handling  another's  things ;  that  honesty, 
prudence  and  foresight  are  useful  now,  and  that  there  is  a  right  use  and  a 
wrong  use  of  riches. 

1.  said  also  unto  .  .  disciples]  The  connection  implies,  but  does  not 
make  it  certain,  that  this  parable  was  spoken  on  the  same  occasion  as  the 
previous  one.  The  disciples  were  those  following  him  as  learners,  and  need 
not  be  limited  to  the  twelve. 

certain  rich  man  . .  steward  . .  accused]    The  facts  are  briefly,  simply 

stated,  in  accord  with  customs  prevailing  then  in  Syria.  The  rich  man  had  a 
"  steward,"  Greek,  a  "  house  ruler,"  not  a  slave  but  a  freeman,  and  one  who 
was  given  absolute  control  over  all  his  substance  and  affairs,  subject  only  to 
the  rich  owner.  A  similar  steward  was  Eliezer  to  Abraham,  and  Joseph  to 
Potiphar,  Gen.  24  :  2-12  ;  39  :  4.  The  "  same  was  accused,"  not  wrongfully, 
but  as  the  sequel  shows,  rightfully  accused.  The  word  for  accused  is 
from  the  same  Greek  root,  as  our  word  for  devil,  the  great  accuser  and 
slanderer.  The  charge  was  "  that  he  was  wasting"  his  lord's  goods,  or 
squandering  them.  It  is  the  same  word  that  is  applied  to  the  prodigal  in 
15 :  13.  It  does  not  necessarily  iiiiply  that  the  steward  was  appropriating  the 
goods  to  his  own  use,  or  was  profiting  by  the  waste.  It  was  rather  that 
negligence  in  caring  for  the  property  of  another,  which  brings  loss  to  the 
owner,  as  truly  as  dishonesty  and  secret  theft.  So  the  unfaithful  steward  is 
called  to  account,  and  given  notice  of  his  dismissal,  a  summary  process,  but 
true  enough  to  life  in  Syria  and  America. 

3.  What  shall  I  do  ?  The  steward  is  at  his  wit's  end.  He  cannot  dig  ; 
he  has  not  been  accustomed  to  work  ;  his  frame  is  too  soft  and  tender  to  endure 
it.     His  pride  will  not  allow  him  to  beg.     He  is  quick-witted  for  the  time ;  he 


Common  Version. 

(^HAP.  XVI.— And  he  said  also  unto  his 
J  disciples,  There  was  a  certain  rich  man, 
which  had  a  steward;  and  the  same  was 
accused  unto  him  that  he  had  wasted  his 
goods. 

2  And  he  called  him,  and  said  unto  him, 
How  is  it  that  I  hear  this  of  thee?  give  an 
account  of  thy  stewardship;  for  thou  mayest 
be  no  longer  steward. 

3  Then  the  steward  said  within  himself. 
What  shall  I  do?  for  my  lord  taketh  away 
from  me  the  stewardship  :  I  cannot  dig ;  to  beg 
I  am  ashamed. 

4  I  am  resolved  what  to  do,  that,  when  I  am 
put  out  of  the  stewardship,  they  may  receive 
me  into  their  houses. 


Revised  Version. 
16     And  he  said  also  unto  the  disciples.  There 
was    a    certain     rich     man,    who     had     a 
steward;  and  the  same  was  accused   unto 

2  him  that  he  was  wasting  his  goods  And 
he  called  him,  and  said  unto  him.  What  is 
this  that  T  hear  of  thee?  render  the 
account    of    thy     stewardship;     for    thou 

3  canst  be  no  longer  steward.  And  the 
steward  said  within  himself,  What  shall  I 
do,  seeing  that  my  lord  taketh  away  the 
stewardship  from  me?    I  have  not  strength 

4  to  dig;  to  beg  I  am  ashamed.  I  am 
resolved  what  to  do,  that,  when  I  am  put 
out  of  the  stewardship,  they  may  receive 


230 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[Luke  16 :  5-7. 


may  have  had  an  eye  to  "  sharp  practice  "  in  business  before.  Promptly,  he 
plans  a  sharp  scheme :  *'  I  am  resolved  what  to  do."  The  Greek  means  literally, 
"  I  know  what  I  will  do."  He  will  use  the  authority  of  his  position  now,  so 
that  when  out  of  it,  some  will  give  him  hospitality.  It  was  a  thoroughly 
dishonest  scheme,  intentional  now,  but  not  essentially  more  dishonest  towards 
the  owner  than  his  previous  conduct,  by  which  the  goods  had  been  squan- 
dered. 

5,  his  lord's  debtors]  The  steward  called  the  debtors  one  at  a  time,  for 
tills  reduction  implies  collusion  between  steward  and  debtor  in  the  dishonest 
scheme.  Though  he  was  acting  dishonestly,  the  steward  was  not  exceeding 
his  authority  in  reducing  the  amounts.  In  Syria  rents  are  usually  paid  in 
kind  ;  the  debts  may  have  been  of  this  nature.  He  asked  each  debtor  the 
amount  he  owed,  either  to  get  a  fresh  acknowledgment  of  the  debt,  or  what  is 
more  likely,  to  impress  upon  him  the  amount  of  the  reduction,  and  therefore 
the  favor  shown.  This  would  be  a  ground  for  expecting  a  like  favor  in 
return. 

6.  hundred  measures  of  oil]  Or  Greek  "a  hundred  baths,"  the 
"  bath  "  being  a  Hebrew  measure,  1  Kgs.  7  :  26  ;  Ezek.  45  :  10,  equal  to  from 
five  to  eight  gallons.*  "  Take  thy  bill,"  literally  "  writings  "  or  "  accounts," 
"and  sit  down  quickly  and  write  fifty."  It  required  liaste,  and  the  debtor 
himself  making  the  alteration  in  the  amount  would  remember  the  favor 
besides  acknowledging  the  debt  in  its  new  form.  The  word  used  to  designate 
the  "  writings,"  "bill,"  or  "  bond,"  indicates  that  it  was  some  kind  of  parch- 
ment or  papyrus  paper  and  not  wax  tablets,  but  the  Hebrew  letters  standing 

for  numbers  could  be  easily  effaced  or 
altered  to  signify  a  different  amount,  as 
those  familiar  with  ancient  manuscripts 
often  see  evidences  of  alterations  from 
the  first  hand. 

7.    hundred  measures  of  wheat] 

Or,  Greek,  "a  hundred  cors  of  wheat," 

the  "  cor  "  being  another  Hebrew  meas- 

.    ^  ure  equal   to   about  eight   to  ten  and  a 

EASTERN   MEASURES.  i       ,  ,.  i         ,      i      /.        t  i  • 

half  bushels  (in  Josephus  it  seems  larger^ 
equal    to   about  twelve  bushels)  of  our  measure.     This  second  debtor  is  di- 


CoMMON  Version. 

5  So  he  called  every  one  of  his  lord's  debtors 
unto  him,  and  said  unto  the  first,  How  much 
owest  thou  unto  my  lord  ? 

6  And  he  said,  A  hundred  measures  of  oil. 
And  he  said  unto  him,  Take  thy  bill,  and  sit 
down  quickly,  and  write  fifty. 

7  Then  said  he  to  another,  And  how  much 
owest  thou?  And  he  said,  A  hundred  meas- 
ures of  wheat.  And  he  said  unto  him.  Take 
thy  bill,  and  write  fourscore. 

1  Gr.  baths,  the  bath  being  a  Hebrew  measure 
3  Gr.  cors,  the  cor  being  a  Hebrew  measure. 


Revised  Version. 

5  me  into  their  houses.  And  calling  to  him 
each  one  of  his  lord's  debtors,  he  said  to 
the  first,  How  much  owest  thou  unto  my 

6  lord  ?  And  he  said,  A  hundred  i  measure.** 
of  oil.  And  he  said  unto  him,  Take  thy 
-  bond,  and  sit  down  quickly  and  write  fifty. 

7  Then  said  he  to  another.  And  how  much 
owest  thou?  And  he  said,  A  hundred 
3  measures  of  wheat.     He  saith  unto  him, 


See  Ezek.  xlv.  10, 11,  14. 
See  Ezek.  xlv.  14. 


2  Gr.  icritings. 


*The  rabbins  make  it  equal  to  4^  gallons;  Josephus  to  Sj^q  gallons. 


Luke  16:  8, 9.]  THE  SHREWB  STEWARD.  231 

rected  to  reduce  his  "accounts"  to  fourscore,  or  eighty.  Evidently  these 
two  instances  only  are  given  as  examples  of  what  the  steward  did  with  all 
the  debtors  called.  He  varied  the  reduction  perhaps  according  to  the  dis- 
position of  the  debtor,  and  so  as  to  secure  to  himself  the  largest  possible 
favor  in  each  case. 

8.  the  lord  commended  the  .  .  steward]  The  literal  reading  of  the 
Greek  is,  "  And  the  lord  commended  the  steward  of  unrighteousness,  because 
he  had  done  prudently,"  see  margin  in  revised  reading.  The  "  lord  "  is  the 
master  of  the  steward,  not  the  Lord  Jesus.  The  steward  is  not  commended 
for  his  dishonesty.  He  is  dismissed  for  that,  and  a  lesson  is  based  on  the 
dismissal  in  vs.  10-12.  He  is  commended  "  because  he  had  done  wisely  ;  " 
the  Greek  word  (f>povifio)g  "wisely,"  not  meaning  wisdom  in  a  high  sense, 
but  rather  forethought,  "  prudently "  being  perhaps  the  better  English 
equivalent.  The  average  Oriental  is  apt  naturally  to  admire  a  "  clever"  (in 
the  English  sense),  adroit  or  "  smart"  scheme,  like  the  smart  trick  by  which 
the  servant  tried  to  escape  detection  and  make  himself  friends;  so  this  world- 
ling would  admire  or  commend  the  shrewdness  of  the  steward  in  scheming 
for  his  own  advantage,  even  though  as  owner  he  lost  by  it.  The  worldly 
prudence  then  is  the  thing  commended,  while  the  dishonesty  is  severely 
punished.  Some  infer  that  the  last  amount  charged  was  the  correct  sum 
owed.  Whether  this  is  so  or  not,  there  is  no  ground  for  the  childish  charge 
of  the  Emperor  Julian  that  this  parable  favored  cheating.  Directly  the 
opposite  lesson  is  distinctly  drawn  from  it  in  vs.  10-12,  in  addition  to  the  fact 
that  the  steward  was  dismissed  for  cheating.  And  that  this  false  lesson  shall  be 
avoided,  and  that  the  disciples  may  draw  the  single  lesson  to  act  as  prudently 
in  spiritual  things  as  men  of  the  world  act  in  worldly  things,  it  is  added  "  for 
the  sons  of  this  world  [or  '  age  ']  are  for  their  own  generation  wiser  [Greek, 
literally,  *  more  prudent ']  than  the  sons  of  the  light."  That  is,  you  disciples 
can  learn  a  lesson  of  forethought,  or  planning  prudently  in  spiritual  things 
about  the  future,  from  the  prudence  or  forethought  of  worldly  persons 
in  their  worldly  affairs  ;  a  lesson  which  Evangelical  Christians  have  been 
very  slow  to  learn  ;  or  certainly  not  as  quick  to  take  advantage  of  as  Roman 
Catholics. 

9.  Make  to  yourselves  friends  . .  mammon]    The  revised  reading 

removes  much  of  the  obscurity  from  this  clause :  "  Make  to  yourselves  friends 
by  means  of  [or 'out  of]  the  mammon  of  unrigliteousness ;  that,  when  it 
shall  fail,  they  may  receive  you  into  the  eternal  tabernacles,"  That 
"  mammon"  here,  as  in  Hebrew, usually  represents  wealth,  and  that  "eternal 


Common  Version. 

8  And  the  lord  commended  the  unjnst 
steward,  because  he  had  done  wisely  :  for  the 
children  of  this  world  are  in  tlieir  generation 
wiser  than  the  cliildren  of  light. 


Revised  Version. 

8  Take  thy  i  bond,  and  write  fourscore.  And 
his  lord  commended  2  the  unrighteous 
steward  because  he  had  done  wisely:  for 
the  sons  of  this  3  world  are   for  their  own 


9  And  I  say  unto  you,  Make  to  yourselves  j        generation  wiser  than  the  sons  of  the  light. 


friends  of  the   mammon  of  unrighteousness 
that,  when  ye  fail,  they  may  receive  you  into 
everlasting  habitations. 


9  And  I  say  unt<>  you.  Make  to  yourselves 
friends  *by  means  of  the  mammon  of 
unrighteousness;  that,  when  it  shall  fail, 
they   may   receive    you    into    the    eternal 

1  Gr.  ivritings.  2  d-    the  stenard  of  unrighteoiisness. 


232 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  16  :  10-13. 


tabernacles "  refer  to  the  heavenly  home  may  be  accepted  without  a 
question.  The  qualified  phrase,  "  mammon  of  unrighteousness,"  need  not 
mean  "false  wealth,''  although  there  appears  to  be  a  hint  of  its  unsubstantial 
nature  (see  v.  11),  but  it  refers  chiefly  to  the  use  commonly  made  of  wealth 
for  unrighteous  ends,  a  fact  those  disciples  who  had  formerly  been  publicans  and 
sinners  would  appreciate  keenly  enough.  Instead  of  misusing  wealth  as  the 
worldling  does,  and  as  the  disciples  did  formerly,  learn  to  use  it  now  in 
making  spiritual  friends  for  yourselves,  that  when  it  shall  fail  (as  it  certainly 
will  with  this  world),  "  they  may  receive  [welcome]  you  into  the  eternal 
tabernacles."  The  same  general  truth  is  taught  in  the  command,  "  lay  up  for 
yourselves  treasures  in  heaven,"  Matt.  6:20;  Luke  12:33;  see  also 
1  Tim.  6  :  19. 

10.  is  faithful  in  .  .  niUCb]  It  is  not  the  amount  we  have,  but  our 
fidelity  in  the  use  of  it,  that  is  the  test  of  character.  That  may  be  as  truly 
shown  with  a  penny  or  a  pin,  as  with  a  princely  fortune.  Indeed,  faithful- 
ness "  in  a  very  little  "  is  often  the  best  test  of  character.  So  one  may  show 
his  "  unrighteous "  nature  in  a  very  little  thing,  proving  that  he  will  be 
"  unrighteous "  also  in  much.  With  God,  therefore,  the  test  will  be  fidelity 
in  whatever  we  have,  and  the  reward  will  be  in  proportion  to  our  faithful- 
ness. 

12.  give  you  tliat  .  .  your  own]  Here  comes  a  plain  lesson  suggested 
by  the  parable.  If  you  have  not  been  faithful  in  the  unrighteous  mammon, 
worldly  riches,  who  will  trust  you  Avith  the  true?  The  steward  must  first 
learn  faithfulness  in  worldly  things,  ere  he  can  be  trusted  with  the  true 
things  of  the  kingdom  of  God.  The  disciple  must  learn  to  be  faithful  with 
another's  things,  or  he  cannot  expect  to  be  given  anything  of  his  own.  This 
may  have  a  wide  application  to  worldly  and  to  spiritual  affairs.  Faithfulness, 
rather  than  prudence  or  forethought,  is  here  emphasized.  If  disciples  were 
not  faithful  stewards  in  the  things  of  God  here  below,  how  could  they  expect 
to  become  "  heirs,"  proprietors,  in  the  house  above  ? 

13.  can  serye  two  masters]  Perhaps,  some  of  the  hearers  were  think- 
ing within  themselves :  we  can  manage  to  have  wealth  here  and  treasures 
above  too.  They  may  have  made  this  mistaken  inference  from  the  previous 
words  of  Jesus.  This  he  plainly  and  promptly  declares  to  be  impossible.  If 
you  give  yourself  to  the  wealth  of  this  world,  you  cannot  give  yourself  to  God 


Common  Version. 

10  He  that  is  faithful  in  that  which  is  least 
is  faithful  also  in  much:  and  he  that  is  unjust 
in  the  least  is  unjust  also  in  much. 

11  If  therefore  ye  have  not  been  faithful  in 
the  unrighteous  mammon,  who  will  commit 
to  your  trust  the  true  riches  f 

VI  And  if  ye  have  not  been  faithful  in  that 
which  is  another  man's,  who  shall  give  you 
that  which  is  your  own  ? 

13^  No  servant  can  serve  two  masters:  for 
either  he  will  hate  the  one,  and  love  the  other; 
or  else  he  will  hold  to  the  one,  and  despise  the 
other.    Ye  cannot  serve  God  and  mammon. 

^  Some  ancient  authorities  read  ou 


Revised  Version, 

10  titbernacles.  He  that  is  faithful  in  a  very 
little  is  fiiithfnl  also  in  much  :  and  he  tliat 
is    uniighteous    in    a    very    little    is    un- 

11  righteous  also  in  much.  If  therefore  ye 
have  not  been  faithful  in  the  unrighteous 
mammon,  who  will  commit  to  your  trust 

12  the  true  riches  f  And  if  ye  have  not  been 
faithful  in  that  which  is  another's,  who  will 

13  give  you  that  which  is  i  your  own?  No 
2  servant  can  serve  two  masters  :  for  either 
he  will  hate  the  one,  and  love  the  other;  or 
else  he  will  hold  to  one,  and  despise  the 
other.     Te  cannot  serve  God  and  mammon. 

own.  -  Gr.  household-servant. 


tUKE  16  :  14-18.] 


THE   SHREWD   STEWARD. 


233 


also.     See  Matt.  6 :  24.    You  must  choose  between  God  and  mammon,  for  you 
cannot  serve  both. 

14.  the  Pharisees  .  .  heard]  "  Tlie  Pharisees,  who  were  lovers  of 
money,"  revised  reading,  "  heard  all  these  things,  and  they  scoffed  at  him." 
The  fact  that  these  Pliarisees  were  listeners,  as  well  as  the  disciples  of  v.  1, 
may  throw  some  light  on  the  peculiar  nature  of  the  teaching  of  the  parable. 
It  was  intended  for  them  also.  These  "  lovers  of  money  "  thought  it  ridicu- 
lous that  riches  were  any  drawback  in  religion.  They  were  covetous,  and 
religious  too,  in  their  own  conceit. 

15.  God  kllOWeth  your  hearts]  Jesus  struck  at  the  root  of  the  matter 
at  once.  The  true  estimate  is  not  what  you  count  yourself,  nor  what  men 
esteem  you  to  be,  but  what  God,  who  knows  the  heart,  judges  you  to  be.  Men 
often  exalt  what  God  abominates.  Judgments  of  earth  are  often  reversed  in 
heaven. 

17.  one  tittle  of  the  law  to  fllll]  The  connection  appears  to  be,  you 
Pharisees  trust  in  the  ceremonial  law,  and  your  faithful  observance  of  it.  But 
this  law  and  the  prophets  were  in  force  until  John  the  Bni)tist ;  "  from  that 
time  the  gospel  of  the  kingdom  of  God  is  preached,  and  every  man  enteretli 
violently  into  it;"  see  revised  reading.  The  last  clause  may  refer  to  the 
eagerness  of  the  publicans  and  sinners  in  coming  to  Christ,  and  to  the 
opposition  (and  so  violence  required  to  overcome  it)  of  the  rulers  to  those 
who  desired  to  enter  the  kingdom.  Moreover,  if  you  propose  to  live  by  the 
law,  know  that  not  a  "  tittle,"  a  term  for  one  of  the  tips  or  horns  of  a  Hebrew 
letter,  will  fail ;  you  must  fulfil  every  point  of  that  law.    See  Matt.  5  :  27-48. 

18.  putteth  away  his  wife]  This  is  an  illustration  of  the  way  the 
Pharisees  failed  to  keep  the  law.  Their  unrighteous  action  struck  at  the 
sanctity  of  the  family,  the  foundation  of  all  Christian  society.  This  is  a 
specific  count  in  the  general  charge  made  against  them  in  v.  15.  Though 
they  were  too  dulled  by  covetousness  to  appreciate  the  principle  in  v.  lo 
which  aroused  their  sneers,  they  must  perceive  the  stinging  force  of  the 
reproof  that  charged  them  wuth  breaking  the  seventh  commandment.  Both 
the  great  Jewish  schools  were  notoriously  lax  in  the  matter  of  divorce,  as 
Christian  comm.onwealths  still  are  among  us. 

Suggestive  Applications. — 1.  There  is  a  wicked  and  a  wise  use  of  wealth. 


Common  Veesion. 

14  Ami  the  Pharisees  also,  who  were  covet- 
ous, heiird  all  these  things :  and  they  derided 
him. 

15  And  he  said  unto  them,  Te  are  they  which 
justify  yourselves  before  men  ;  but  God 
knowetli  your  hearts  :  for  that  which  is  highly 
esteemed  among  men  is  abomination  in  the 
sight  of  God. 

16  The  law  and  the  prophets  ivere  until 
John  :  since  that  time  the  kingdom  of  God  is 
preached,  and  every  man  presseth  into  it. 

17  And  it  is  easier  for  heaven  and  earth  to 
pass,  than  one  tittle  of  the  law  to  fail. 

18  Whosoever  putteth  away  his  wife,  and 
marrieth  another,  committeth  adultery :  and 
whosoever  marrieth  her  that  is  put  away  from 
her  husband  committeth  adultery. 


Revised  Version. 

14  And  the  Pharisees,  who  were  lovers  of 
money,  heard  all  tliese  things;  and  they 

15  scoffed  at  him.  And  he  said  unto  them,  Ye 
are  they  that  justify  yourselves  in  the  siglit 
of  men  ;  but  God  knoweth  your  hearts  :  for 
that   which   is  exalted   among  men   is  an 

16  abomination  in  the  sight  of  God.  The  law 
and  the  prophets  were,  until  John :  from 
that  time  the  gospel  of  tlie  kingdom  of  God 
is  preached,  and  every  man  enteretli  violent- 

17  ly  into  it.  But  it  is  easier  for  heaven  and 
earth  to  pass  away,  than  for  one  tittle  of  the 

18  law  to  fall.  Every  one  that  putteth  away 
his  wife,  and  marrieth  another,  committeth 
adultery:  and  he  that  marrieth  one  that  is 
put  away  from  a  husband  committeth 
adultery. 


234  A   COMMENTARY  ON  THE   GOSPEL  OF  LUKE.      [Luke  16  :  19,  20. 

2.  The  Christian  is  to  exercise  prudence  and  forethought  in  spiritual  things, 
as  the  worldly  man  uses  foresight  in  worldly  things.  3.  Dishonesty  in  any 
form  is  despicable.  4.  Making  reasonable  provision  for  the  future  is  Christian 
prudence.     5.  Faithfulness  in  very  little  things  is  a  good  test  of  character. 

6.  Disciples  will  use  worldly  means,  and  will  lay  up  treasures  in  heaven. 

7.  It  is  hard  for  one  thoroughly  devoted  to  getting  riches,  truly  to  serve 
God.  8.  No  one  can  love  riches  supremely  and  love  God  also.  9.  Men 
often  esteem  what  God  condemns.  10.  No  one  can  serve  God  with  a  divided 
heart.  11.  The  law  of  God  will  reign  everywhere  and  forever.  12.  The 
sanctity  of  the  family  is  securely  guarded  by  the  law  of  God. 

The  Eich  Man  and  Lazarus.    16  :  19-31. 

Per-sa,  a.d.  29. 
This  parable  was  spoken  to  the  Pharisees.  It  illustrates  a  wrong  use  of 
wealth,  and  vividly  sets  forth  its  awful  consequences  after  death.  This  rich 
man  is  not  represented  as  gaining  his  wealth  by  fraud,  dishonesty  or  by  any 
unrighteous  methods.  He  is  not  described  as  vicious,  a  gambler,  sharp 
speculator,  adulterer,  murderer,  thief,  extortioner,  bribe-taker,  or  briber  of 
others.  He  simply  used  his  wealth  in  self-indulgence,  in  keeping  an  elegant 
house,  in  fine  clothes,  in  sumptuous  feasts,  and  in  selfish  pleasures,  without 
regard  to  the  comfort  of  others,  and  the  poor  at  his  door.  The  contrasts  in 
this  life  and  the  future  life  are  drawn  with  marvellous  power,  as  a  solemn 
warning  to  lovers  of  money  and  of  pleasure. 

19.  certain  rich  man]  No  particular  person  is  named.  The  rich  man 
represents  all  of  his  class  who  love  money,  and  use  it  for  self.  See  v.  14 
revised  reading.  He  was  clothed  in  purple  and  fine  linen  ;  these  two  things 
indicating  great  wealth.  The  "  purple  "  signifies  robes  dyed  this  color,  with 
a  very  costly  Phoenician  dye  no  longer  made,  but  formerly  prepared  from  the 
murex,  a  common  sea  shell,  and  regarded  as  a  royal  color,  see  Esth.  8 :  15  ; 
Dan.  5:7.  It  was  the  outer  robe  that  was  of  the  rich  royal  purple.  The  fine 
linen  was  the  ancient  byssus,  which  Pliny  says  was  often  exchanged  for  its 
weight  in  gold.  It  was  of  a  beautiful  dazzling  whiteness,  see  Gen.  41:42; 
Rev.  19  : 8,  14,  and  was  worn  under  the  purple  robe.  Those  were  his  usual 
garments.  Similar  gorgeous  colors  are  still  worn  by  the  rich,  and  the  high 
officials  of  the  East.  He  feasted  merrily  and  splendidly  every  day,  for  both 
merriment  and  rich  fare  are  conveyed  by  the  two  Greek  words.  See  margin, 
revised  reading.  He  had  a  rich  and  merry  banquet  daily :  the  life  of  a  rich 
epicure.  He  did  no  positive  wrong  to  others,  but  he  neglected  to  do  any 
positive  good.  He  carried  out  the  purpose  of  the  rich  fool,  who  said  to  his 
soul,  "  take  thine  ease,  eat,  drink,  awc^  be  merry."     Luke  12  :  19. 

20.  a  certain  beggar  named  Lazarus]    The  name  of  the  beggar  is 


Common  Version. 

19^  There  was  a  certain  rich  man,  which 
was  clothed  in  purple  and  fine  linen,  and  fared 
sumptuously  every  diiy  : 

20  And  there  was  a  certain  begg:ar  named 
Lazarus,  which  was  laid  at  his  gate,  full  of 


Revised  Version. 

19  Now  there  was  a  certain  rich  man,  and 
he   was  clothed  in  pur{ile  and  fine  linen, 

20  1  faring  sumptuously  every  day  :  and  a  cer- 
tain beggar  named  Laswrus  was  laid  at  his 


Or,  living  in  mirth  and  splendour  every  day 


Luke  1G  :  21-23.J 


THE  men   MAN   AND   LAZARUS. 


235 


given,  and  may  be  more  than  a  hint  as  to  liis  character.  The  Greek  for 
"beggar"  is  usually  rendered  "poor"  (thirty-one  out  of  thirty-three  times  in 
the  N.  T.),  Names  had  a  more  definite  meaning  in  the  East  than  among  us. 
The  name  of  the  "  rich  man  "  would  be  widely  known  in  the  world,  though 
the  beggar's  was  comparatively  unknown ;  but  in  divine  annals  the  rich  man 
is  unnamed  while  the  beggar  is  honored  with  a  name.  "  The  one  is  as  it  were 
in  the  book  of  life,  the  other  not."  His  name  can  scarcely  come  from 
Lo-Ezer,  "  no  help,"  but  is  from  El-Azer,  "  whom  God  helps,"  and  perhaps  is 
intended  to  ini])ly  that  he  was  not  merely  poor,  but  had  faith  in  God,  an 
inference  which  the  statements  in  the  sequel  also  support.  He  "  was  laid,"  or 
literally  "  had  been  cast"  or  "  thrown  down  "  as  if  too  feeble  or  lame  to  come 
of  himself,  he  had  been  cast  down  by  others  at  the  "  gate,"  or  splendid  portals 
of  the  rich  man,  desiring  to  be  fed  with  the  crumbs  that  fell  from  the  rich 
man's  table.  Whether  he  was  so  fed,  is  not  definitely  stated.  The  Greek 
leaves  it  uncertain,  although  the  word  for  "  desiring  "  is  a  strong  one,  and 
means  "  longing,"  as  the  prodigal  "  longed  "  to  be  filled  with  the  husks.  Kor 
is  it  said  that  the  beggar  was  refused.  A  graphic  picture  of  his  helplessness, 
his  exposure,  and  friendless,  diseased  condition  is  given  ;  "  even  the  dogs  came 
and  licked  his  sores,"  the  only  attention  he  received  while  at  the  rich  man's 
gate. 

22.  the  beggar  died  . .  the  rich  man  also]    The  poor  and  the  rich 

alike  die.  When  the  beggar  died,  his  poverty  and  misery  ended,  and  his 
bliss  began  ;  angels  bore  him  away  to  "  Abraham's  bosom ;  "  a  Hebrew 
expression  used  to  describe  the  future  state  in  paradise  ;  the  leaning  on  one's 
bosom  being  a  special  privilege  of  a  very  near  friend,  John  1 :  18.  Compare 
also  the  disciple  "  reclining  in  Jesus'  bosom  "  at  the  last  supper,  John  13 :  23, 
revised  reading,  and  Numb.  11  :  12;  Trench,  Pa7'.  p.  452.  It  may  imply  no 
more  here  than  being  with  Abraham  in  bliss.  The  rich  man  died  and  was 
**  buried  "  ;  a  rich  funeral  pageant,  splendid  obsequies  and  eulogies  may  be 
hinted  at  in  "  was  buried."  His  riches,  merry  banquets,  and  earthly 
pleasures  are  exchanged  ;  and  now  .  .  .  . ,  not  he,  but  the  beggar,  has  comfort. 

23.  being  in  torments]  In  "hell ;"  the  Greek  word  is  "  hades,"  mean- 
ing the  abode  of  spirits,  both  bad  and  good,  and  including  here  "  paradise," 
the  place  of  bliss,  and  gehenna,  the  place  of  torment.  The  rich  man,  being  in 
the  latter  division  of  "  hades"  in  torment,  sees  Abraham  afar  oft"  in  the  other 
division  in  paradise,  and  Lazarus  in  his  bosom.  Though  this  is  a  parable, 
and  much  of  the  language  figurative,  a  real  and  solemn  truth  is  intended  to 
be  taught.     The  veil  is  lifted,  and  we  learn  a  truth  in  regard  to  the  future 


Common  Version. 

21  And  desiring  to  be  fed  with  the  crumbs 
wliich  fell  from  the  rich  man's  table  :  moreover 
the  dogs  came  and  licked  his  sores. 

22  And  it  came  to  pass,  that  the  beggar  died, 
and  was  carried  by  the  angels  into  Abraham's 
bosom  :  the  rich  man  also  died,  and  was 
buried ; 

23  And  in  hell  he  lifted  up  his  eyes,  being  in 
torments,  and  seeth  Abraham  afar  off,  and 
Lazarus  in  his  bosom. 


Revised  Version. 

21  gate,  full  of  sores,  and  desiring  to  be  fed 
with  the  crumbs  that  fell  from  the  rich 
man's  table ;  yea,  even  the  dogs  came  and 

22  licked  his  sores.  And  it  came  to  pass,  that 
the  beggar  died,  and  that  lie  was  carried 
away  by  the  angels  into  Abraham's  bosom  : 
and  the  rich  man  also  died,  and  was  buried. 

23  And  in  Hades  he  lifted  up  his  eyes,  being 
in  torments,  and  seeth  Abraham  afar  off, 


236  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.       [Luke  16  :  24-27. 

unseen  world  ;  there  is  one  condition  of  torment,  and  another  of  bliss,  for 
mankind  after  death.  The  rich  man  was  not  in  torment  there  simply  because 
he  was  rich  here,  nor  the  poor  man  in  bliss  there  simply  because  he  was  poor 
in  this  life.     But  see  v.  25. 

24.  have  mercy  .  .  send  Lazarus]  The  rich  man  was  a  Jew,  so  he 
says  "Father  Abraham,"  see  Luke  3:8.  This  is  the  only  prayer  to  saints 
spoken  of  in  Scripture,  and  is  poor  encouragement  for  others.  If  the 
language  of  the  request  is  figurative,  it  surely  has  a  corresponding  reality 
in  the  unseen  world,  and  in  the  suffering,  the  '*  anguish  "  of  souls  after  death. 
He  does  not  ask  that  Lazarus  bring  him  out  of  torment,  but  only  for  a  "  drop 
of  water." 

25.  remember  .  .  thy  good  things]  Abraham's  reply  is  a  mild  but 
firm  refusal.  "Son,"  or  literally  "  child,"  "  remember  !  "  What  a  power 
memory  must  be  hereafter  !  In  tiiy  life  (Ct^?))  thou  receivedst  fully  thy  good 
things  ;  the  things  you  chose,  and  counted  good.  You  had  riches  ;  using  them 
for  your  own  pleasure  and  comfort.  You  cared  not  for  the  unseen  world,  for 
God,  nor  the  good  of  your  fellows.  You  did  no  positive  good.  Compare  the 
words  of  the  Judge  to  those  on  the  left  hand.     Matt.  25  :  41-46. 

Lazarus  .  .  evil  things]  The  poor  man  had  evil  things— suffering, 
discipline,  in  life.  Chrysostom  and  some  others  say  this  means  that  Lazarus 
had  chastisements  on  earth  for  his  infirmities,  and  the  rich  man  for  any  good 
in  him,  had  good  things,  a  full  reward  ;  but  this  interpretation,  as  Trench 
observes,  is  far-fetched.  The  rich  man's  "  good  things "  were  purple,  fine 
linen,  feasts;  he  chose  these  before  eternal  things.  There  is  an  awful  contrast 
now  in  their  respective  conditions. 

26.  a  great  gulf  fixed]  This  idea  is  not  found  in  any  classic  or  heathen 
representation  of  the  future  world,  nor  in  the  ancient  Jewish  writings.  See, 
Edersheim,  Life  and  Times  of  Jesus,  vol.  2,  p.  281.  The  latter  do  contain 
representations  of  conversations  between  the  dead,  and  that  tiiere  is  a  wall 
of  partition,  or  a  handbreadth  or  finger's  breadth  division,  but  nothing  of  the 
impassable  gulf,  as  it  is  here  represented  by  Christ :  one  that  cannot  be 
bridged  or  filled  up,  and  that  cannot  be  crossed  by  spirits  in  torment,  nor  by 
those   in  paradise.     Those   from   paradise  would  have  no  reason  for  going 


Common  Version. 

24  And  he  cried  and  said,  Father  Abraham, 
have  mercy  on  me,  and  send  Lazarus,  that  he 
may  dip  the  tip  of  his  finder  in  water,  and 
cool  my  tongue;  for  I  am  tormented  in  this 
flame. 

25  But  Abraham  said,  Sr.ii,  remember  that 
thou  in  thy  lifetime  receivedst  thy  good  things, 
and  likewise  Lazarus  evil  things:  but  now  he 
is  comforted,  and  thou  art  tormented. 

26  And  beside  all  this,  between  us  and  von 
there  is  a  great  gulf  fixed  :  so  that  they  wliich 
would  pass  from  hence  to  you  cannot  ;  neither 
can  they  pass  to  us,  that  would  come  fiom 
thence. 

27  Then  he  said,  I  pray  thee  therefore, 
father,  that  thou  wouldest  send  him  to  my 
father's  house : 


Revised  Version. 

24  and  Lazarus  in  Ids  bosom.  And  he  cried 
and  said,  Father  Abraham,  have  mercy  on 
me,  and  send  Lazarus,  that  he  may  dip  the 
tip  of  his  finger  in  water,  and  cool  my 
tongue;  fir  I  am  in  anguish  in  this  flame. 

25  But  Abraham  said,  ^  Son,  remember  that 
thou  in  thy  lifetime  receivedst  thy  good 
things,  and  Lazarus  in  like  manner  evil 
things:  but  nowhere  he  is  comforted,  and 

26  thou  art  in  anguish.  And  2  beside  all  this, 
between  ns  and  you  there  is  a  great  gulf 
fixed,  that  they  who  would  pass  from  hence 
to  you  may  not  be  able,  and  that  none  may 

27  cross  over  from  thence  to  us.  And  he  said,  I 
pray    thee    therefore,    father,    that    thou 


Gr.  Child.  2  Or,  in  all  these  things 


Luke  16  :  28-31.] 


THE  RICH   MAN  AND   LAZARUS. 


237 


across,  unless  to  answer  some  call  similar  to  that  of  the  rich  man,  and  this 
was  denied.  It  is  difficult  to  see  what  can  be  wrenched  out  of  this,  to  favor 
or  comfort  those  who  think  there  is  a  "  gleam  of  hope "  across  this  gulf 
because  this  was  in  hades,  .and  before  the  final  judgment.  If  no  comfort 
could  reach  the  rich  man  before  the  judgment  and  while  in  torment  in  hades, 
what  ho])e  could  there  be  for  him  q/ier  judgment,  and  in  gehenna? 

28.    five  brethren  . .  he  may  testify  unto  them]    Denied  a  mitigation 

of  punishment  for  himself,  the  rich  man  is  now  represented  as  asking  that  his 
living  brothers  be  warned  by  Lazarus.  This  was  added  to  illustrate  how 
important  it  was  to  enter  the  kingdom  of  God  in  this  life,  and  to  hear  the  true 
teaching  of  the  law  and  the  prophets,  see  v.  16.  It  is  needless  to  inquire  what 
prompted  the  second  request,  further  than  that,  it  may  have  sprung  from  a 
fear  that  their  coming  might  add  to  his  misery.  It  surely  implied  that  his 
brethren,  and  by  parity  of  reason  he  also,  had  not  had  sufficient  warning. 
This  is  an  indirect  justifying  of  himself,  and  an  accusation  against  the  justice 
of  God.  Yet  it  was  plausible  ;  Lazarus  could  tell  them  of  the  awful  reality  of 
torment  and  of  bliss.  The  answer  is  dignified  and  stern,  "  they  have  Moses 
and  the  prophets,"  that  is,  their  writings  to  warn  them,  "  let  them  hear  [heed] 
them."  See  John  5  :  45-47.  If  the  Old  Testament  was  sufficient,  what  must 
be  said  now,  when  men  have  the  whole  Bible  ? 

30.  Nay  . .  if  one  . ,  from  the  dead,  they  will  repent]    Now  he 

flatly  contradicts  Abraham,  and  distinctly  declares  that  further  testimony  will 
bring  them  to  repentance.  Wicked  men  near  to  death  often  imagine  that  if 
they  had  been  warned  more  earnestly  or  in  some  supernatural  way,  they  would 
have  forsaken  sin.     This  parable  shows  how  vain  are  such  imaginations. 

31.  neither  will  they  be  persuaded]     They  will  not  repent  nor  be 

persuaded  even  if  one  go  to  tiiem  from  the  dead,  not  merely,  but  even  "if  one 
RISE  from  the  dead,"  revised  reading.  This  was  afterwards  verified.  A  real 
Lazarus  did  rise  from  the  dead,  and  the  Pharisees  did  not  believe.  Jesus 
himself  rose  from  the  dead,  and  they  were  still  unbelieving,  and  even  angry 
at  others  who  did  believe.  This  narrative  gives  no  countenance  or  encourage- 
ment to  the  pretensions  of  clairvoyants  or  spiritists,  that  any  good  could  come 
of  their  messages,  pretended  or  real,  from  the  unseen  world.  The  revelation 
of  Moses,  of  the  prophets,  of  Christ,  and  of  his  apostles,  are  warnings  and 
persuasions  so  clear  and  marvellous,  that  if  not  heeded,  the  warning  of  one 
rising  from  the  dead  would  also  be  useless. 

Suggestive  Applications. — 1.  Life  is  a  time  of  probation.    2.  Kichesare 
to  be  used  not  for  self,  but  for  God  and  our  fellow-men.     3.  The  unseen  world 


Common  Version. 

28  For  I  have  five  brethren;  that  he  may 
testify  unto  them,  lest  they  also  come  into  this 
place  of  torment. 

29  Abraham  saith  unto  him,  They  have 
Moses  and  the  prophets;  let  them  hear  them. 

30  And  he  said,  Nay,  father  Abraham :  but 
if  one  went  unto  them  from  the  dead,  they  will 
repent. 

HI  And  he  said  unto  him.  If  they  hear  not 
Moses  and  the  prrophets,  neither  will  they  be 
persuaded,  though  one  ruse  from  the  dead. 


Revised  Version. 

28  wouldest  send  him  to  my  father's  house  ;  for 
I  have  five  brethren  ;  that  he  may  testify 
unto  them,   lest  they  also   come  into  this 

29  place  of  torment.  But  Abraham  saith, 
They  have  Moses  and    the  prophets;   let 

SO"  them  hear  them.  And  he  said.  Nay,  father 
Abraham :  but  if  one  go  to  them  from  the 

31  dead,  they  will  repent.  And  he  said  unto 
him,  If  tlioy  hear  not  Moses  and  the  pro- 
phets, neitlier  will  they  be  persuaded,  if  one 
rise  from  the  dead. 


238 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[Luke  17 :  1-5. 


will  reveal  terrible  changes.  4.  The  real  condition  of  a  man  is  known  only  to 
God.  5,  Men  are  condemned  for  omitting  to  do  good,  as  well  as  for  committing 
evil.  6.  In  the  unseen  world  there  is  a  great  and  impassable  gulf  fixed  between 
the  evil  and  the  good.  7.  The  Scriptures  are  suflScient  to  make  men  prudent 
for  the  life  to  come.  8.  If  they  are  unheeded,  men  would  not  be  persuaded 
though  one  from  the  dead  warned  them.  9.  Christ  believed  on  in  this  life,  is 
the  only  hope  of  the  sinner. 

Offences  :  Faith  :  The  Unprofitable  Servant.    17  : 1-10. 

PERiEA,   A.D.    29-30. 

1.  It  is  impossible  but]  The  parable  of  the  rich  man  and  Lazarus, 
from  its  connection  with  the  previous  verses  14-18,  appears  to  have  been 
spoken  to  the  Pharisees.  Jesus  now  speaks  to  his  disciples.  Tlie  connection 
in  the  narrative  here  is,  these  Pharisees  had  spoken  very  offensively  and 
scoffingly,  see  16  :  14,  and  the  disciples  must  have  been  troubled  by  it.  Jesus 
assures  them  that  such  occasions  of  stumbling  should  come,  see  revised  read- 
ing, and  they  need  not  be  surprised,  or  troubled  about  them.  It  is  worse 
even  for  him  who  is  the  cause  of  the  stumbling  than  for  those  who  stumble. 
The  Greek  word  is  aKdv6a?Mv  (from  which  is  our  word  "scandal"),  which 
means  a  trap  or  trap-stick  set  to  trip  or  catch  one. 

2.  a  miilstone  were  hanged]  In  the  Greek  the  first  two  verbs  are  in 
the  present  tense,  not  in  the  past  or  imperfect,  as  the  English  might  be  under- 
stood. Hence  literally,  it  is  profitable  to  him,  if  a  millstone  is  hanging  about 
his  neck  and  he  [has  been]  cast  into  the  sea  [the  deep  sea]  rather  than  that 
he  should  scandalize  [cause  to  stumble]  one  of  these  little  ones.  The  "  little 
ones  "  mean  those  young  and  weak  in  discipleship,  and  not  alone  those  young 
in  years. 

3.  Take  heed  lO  yourselyes]  That  is,  you  may  unwittingly  or  heed- 
lessly give  ofience  to  a  weak  brother.  So  Jesus  gives  a  particular  application 
of  the  principle,  "  If  thy  brother  sin,  rebuke  him  :  if  he  repent,  forgive  him." 
Even  seven  times  a  day  do  this:  "  seven  "  being  a  complete  number,  hence  a 
general  phrase  meaning,  as  the  "  seventy  times  seven,"  Matt.  18 :  22,  that 
forgiveness  is  ever  to  follow  repentance. 

5.     Increase  our  faith]     The  entire  body  of  the  apostles  made  this 


Common  Version. 

Chap.  XVII.— Then  said  he  unto  the  dis- 
ciples. It  is  impossible  but  that  offences 
will  come:  but  woe  unto  him,  through  whom 
they  come ! 

2  It  were  better  for  him  that  a  millstone 
were  hanged  about  his  neck,  and  he  cast  into 
the  sea,  than  that  he  should  offend  one  of  these 
little  ones. 

3  ^  Take  heed  to  yourselves :  If  thy  brother 
trespass  against  thee,  rebuke  him  ;  and  if  he 
repent,  forgive  him. 

4  And  if  he  trespass  against  thee  seven  times 
in  a  day,  and  seven  times  in  a  day  turn  again 
to  thee,  saying,  I  repent ;  thou  shalt  forgive 
him. 

5  And  the  apostles  said  unto  the  Lord,  In- 
crease our  faith. 


Eevised  Version. 

17  And  he  said  unto  his  disciples,  It  is  im- 
possible but  that  occasions  of  stumbling 
should  come  :   but  woe  unto  him,  througli 

2  whom  they  come !  It  were  well  for  him  if 
a  millstone  were  hanged  about  his  neck, 
and  he  were  thrown  into  the  sea,  rather 
than  that  he  should  cause  one  of  these  little 

3  ones  to  stumble.  Take  heed  to  yourselves  : 
if  thy  brother  sin,  rebuke  him ;  and  if  he 

4  repent,  forgive  him.  And  if  he  sin  against 
thee  seven  times  in  the  day,  and  seven 
times  turn  again  to  thee,  saying,  I  repent ; 
thou  shalt  forgive  liim. 

5  And  the  apostles  said  unto  the  Lord,  In- 


Luke  17  :  6-10.] 


THE   UNPROFITABLE   SERVANT. 


239 


request,  that  is  the  twelve,  as  "  apostles  "  is  doubtless  used  in  the  narrower 
sense  here.  The  word  occurs  eighty-one  times  in  the  New  Testament,  of 
which  seventy  are  in  the  writings  of  Luke  and  Paul.  "  Increase,"  literally 
add  to  our  ftiith,  was  their  petition.  The  call  to  endure  ofiences,  avoid  giving 
them,  and  to  forgive  in  the  way  just  stated,  caused  the  apostles  to  make  this 
prayer. 

6.  faith  as  a  grain  of  mustard  seed]    If  you  had  faith  that  would 

gahi  in  the  proportion  that  this  seed  gains,  see  Matt.  13  ;  32,  you  would  or 
might  say  to  this  sycamine  tree,  implying  that  they  were  in  the  open  air,  and 
that  he  pointed  to  the  tree  as  he  spoke.  The  "  sycamine,"  that  is  the  "  black 
mulberry  "  (called  sycamena  now  in  Greece),  and  the  white  mulberry  also  are 
common  in  Syria,  being  cultivated  to  feed  silk  worms.  The  sycamore, 
however,  is  rarely  found  in  Palestine  except  along  the  coast  and  in  the  Jordan 
valley,  see  Pal.  Survey.  Fauna,  p.  411.  The  last  clause  of  the  verse  is  said  to 
have  been  a  proverbial  expression  among  the  Jews  for  doing  any  great  work. 
But  why  should  it  not  be  taken  in  its  literal  sense  here?  Compare  Paul's 
expression,  "  If  I  have  all  faith,  so  as  to  remove  mountains,"  1  Cor.  13 : 2, 
revised  reading. 

7.  having  a  servant]  Notice  carefully  the  changes  in  the  rendering 
and  in  the  punctuation  made  in  the  revised  reading,  and  the  verse  will  not 
require  further  explanation,  except  to  notice  the  connection  of  this  parable  of 
the  unprofitable  servant  Avith  the  preceding  teaching.  Some  say  there  is  no 
connection.  Among  those  who  say  there  is  one,  such  as  Grotius,  some  hold 
that  Jesus  would  magnify  the  gift  of  faith,  and  so  by  the  parable  shows  how 
the  servile  Jew  stands  under  the  old  covenant ;  and  some,  as  Theophylact, 
Meyer  and  others,  that  faith  Avill  bring  wonders,  but  men  must  guard  against 
pride ;  this  faith  is  simply  your  duty,  and  deserves  no  special  reward.  The 
picture  is  one  familiar  in  that  time  in  Syria.  The  bond-servant,  from  the  field 
or  the  sheep,  is  to  gird  himself  (his  loose  garments  requiring  to  be  girded  for 
waiting  on  the  table  or  for  work)  and  wait  on  his  master,  and  after  that 
have  his  own  meal.     The  words  "  I  trow  not  "  are  omitted  in  the  revised  text, 

10.     We  Jire  unprofitable  servants]     Doing  all  that  is  commanded;  all 


Common  Version. 

6  And  the  Lord  said,  If  ye  had  faith  as  a 
grain  of  mustard  seed,  ye  might  say  unto  this 
sycamine  tree,  Be  thou  plucked  up  by  the  root, 
and  be  thou  planted  iu  the  sea;  and  it  should 
obey  you. 

7  But  which  of  you,  having  a  servant 
ploughing  or  feeding  cattle,  will  say  unto  him 
by  and  by,  when  he  is  come  from  the  field,  Go 
and  sit  down  to  meat? 

8  And  will  not  rather  say  unto  him,  Make 
ready  wherewith  I  may  sup,  and  gird  thyself, 
and  serve  me,  till  I  have  eaten  and  drunken  : 
and  afterwiird  thou  shalt  eat  and  drink  ? 

9  Doth  he  thank  that  servant  because  he  did 
the  things  that  were  commanded  him  ?  I 
trow  not. 

10  So  likewise  ye,  when  ye  shall  have  done 
all  thtise  things  which  are  commanded  you, 
say,  We  are  unprofitable  servants:  we  have 
done  that  which  was  our  duty  to  do. 

iQr.  bondservant. 


Revised  Version. 

6  crease  our  faith.  And  the  Lord  said,  If 
ye  had  faith  as  a  grain  of  mustard  seed,  ye 
would  say  unto  this  sycamine  tree.  Be  thou 
routed  up,  and  be  thou  planted  in  the  sea; 

7  and  it  would  obey  you.  But  who  is  there 
of  you,  having  a  i  servant  plowing  or  keep- 
ing sheep,  that  will  say  unto  him,  when  he 
is  come  in  from  the  field.  Come  straightway 

8  and  sit  down  to  meat;  and  will  not  rather 
say  unto  him,  Make  ready  wherewith  I  may 
sup,  and  gird  thyself,  and  serve  me,  till  I 
have   eaten  and  drunken  ;   and  afterward 

9  thou  shalt  eat  and  drink?  Doth  he  thank 
the   1  servant   because  he   did   the    things 

10  that  were  commanded?  Even  so  ye  also, 
when  ye  shall  have  done  all  the  things  that 
are  commanded  you,  say.  We  are  unpiofit- 
able  -  servants  ;  we  have  done  that  which  it 
was  our  duty  to  do. 

-  Gr.  bondservants. 


240  A   COMMEJTARY  ON  THE   GOSPEL  OF   LUKE.  [Luke  17. 

that  it  is  our  duty  to  do  ;  all  that  our  conscience  enlightened  by  God's  word 
and  Spirit  says  we  ought  to  do,  gives  no  ground  on  which  to  base  a  claim  for 
boasting.  If  a  servant  did  less  than  his  duty,  his  master  would  suffer  damage ; 
if  he  do  just  his  duty,  he  has  caused  no  damage,  neither  has  he  achieved  any 
positive  surplus  or  profit  for  his  master.  Observe,  this  does  not  tell  us  what 
God  may  say  to  servants,  but  only  what  they  are  to  say,  and  what  spirit  they 
are  to  have  in  view  of  their  work.  They  may  do  all  that  is  commanded,  and 
have  no  works  of  supererogation,  no  claim  for  special  reward.  It  does  not 
declare  that  God  will  or  will  not  give  some  special  reward  out  of  grace. 

Suggestive  Applications. — 1.  Avoid  placing  obstacles  in  the  way  of 
young  Christians.  2.  It  is  a  great  sin  to  hinder  a  soul  from  coming  to  Ciirist. 
3.  Always  have  a  forgiving  spirit.  4.  Always  have  an  humble,  repenting 
mind.  5.  Let  the  apostles'  prayer  be  ours :  "  Lord,  increase  our  faith." 
6.  Eecall  the  wonderful  power  of  a  living  faith.  7.  Doing  all  we  are  com- 
manded is  no  ground  for  pride,  or  for  special  reward. 

Ten  Lepers  Cleansed.    17  :  11-19. 

Borders  of  Samaria  and  Galilee.  Jan. -Feb.  a.d.  30, 
The  order  of  events  in  this  portion  of  Luke's  Gospel  has  caused  much  dis- 
cussion. Robinson,  Farrar  and  some  others  transpose  the  healing  of  the  ten 
lepers  to  an  earlier  period,  and  connect  it  closely  with  Luke  9  :  51-56,  and 
immediately  preceding  the  feast  at  Jerusalem  mentioned  in  John  7 :  10  to 
8  :  59.  They  also  place  the  events  in  Luke  10  :  17  to  11 :  13  immediately  after 
the  above,  and  hence  asoccurring  near  Jerusalem  ;  followed  by  the  retirement 
beyond  Jordan  and  a  speedy  return  to  raise  Lazarus,  and  a  second  retirement 
to  Ephraim  and  thence  beyond  Jordan,  where  they  place  all  the  events 
(except  17  :  11-19)  and  teachings  narrated  in  Luke  13  :  10  to  19 :  28.  In  this 
plan  the  journey  down  the  Jordan  would  be  on  the  Eastern  or  Persean  side 
until  Jesus  came  near  Jericho.  But  Riddle's  revised  edition  of  "  Robinson's 
Harmony  "  treats  the  date  and  position  of  the  healing  of  the  ten  lepers  as  very 
doubtful. 

Andrews  (and  substantially  Thomson,  Tischendorf,  Stroud,  and  Greswell, 
Meyer  not  wholly)  following  Luke,  have  this  order :  Jesus  prepares  to  go  to 
Jerusalem,  and  sends  messengers  who  are  rejected  in  a  Samaritan  village, 
Luke  9  :  51-56,  61,  62.  The  seventy  are  sent  forth,  Luke  10  : 1-24,  and  Jesus 
follows  through  Persea  toward  Jerusalem,  Matt.  19  : 1,  2  ;  Mark  10 : 1.  On 
the  way  he  heals  ;  gives  the  parable  of  the  good  Samaritan,  and  a  form  of  prayer, 
heals  a  dumb  demoniac,  dines  with  a  Pharisee,  speaks  the  parable  of  the  rich 
fool ;  then  follow  Luke  10  :  25-37,  and  11 : 1  to  13 :  17,  and  22  :  35  (omitting 
18-21) ;  he  attends  the  feast  of  dedication  at  Jerusalem,  John  10  :  22-42,  Luke 
10  :  38-42,  retires  to  Bethany  beyond  Jordan,  feasts  with  a  chief  Pharisee  on 
the  Sabbath,  Luke  14 :  1-6,  journeys  on,  teaching,-*14 :  7  to  17  :  10  ;  is  called  to 
Bethany,  raises  Lazarus,  and  retires  to  Ephraim,  John  11  : 1-57.  After  a 
brief  sojourn,  Jesus  starts  from  Ephraim  towards  Jerusalem  for  the  last 
passover.  His  route  is  eastward  along  the  border-line  between  Samaria  and 
Galilee.  On  the  way  he  heals  the  ten  lepers,  teaches  by  parables,  going  down 
the  Jordan  valley  on  the  east  (possibly  the  west)  side  of  Jericho,  Luke  17:11 


Luke  17:  11-13.  j 


li:^    LEl'Ki;.S    CLEANED. 


241 


to  19 :  28  ;  :\latt.  19  :  3  to  20  :  34  ;  Mark  10 :  2-52.  From  Jericho  he  goes  up 
to  Bethany,  is  anointed,  and  makes  liis  triumphal  entry  into  Jerusalem,  Luke 
19 :  29-48.  Tiiough  the  precise  order  of  events  and  exact  routes  of  Jesus 
are  not  definitely  known,  the  facts  and  truths  narrated  have  the  same 
authority  and  accuracy  as  if  these  incidents  were  fully  stated, 

11.    to  Jerusalem  . .  Samaria  and  Galilee]    Or  passing  between  the 

border  of  Samaria  and  Galilee,  see  margin  of  revised  reading,  that  is,  he  went 
eastward  along  the  line  between  Samaria  and  Galilee,  perhaps  past  Scythop- 
olis,  where  the  Jordan  could  be  crossed  to  reach  the  great  route  from  north- 
eastern Galilee  to  Jerusalem  running  through  Persea,  to  avoid  the  hostile 
Samaritans.  Josephus  mentions  that  Galilean  pilgrims  to  the  great  feasts  at 
Jerusalem  were  slain  by  Samaritans  for  attempting  to  pass  directly  through 
Samaria.     Anfq.  20  :  6,  1.     See  also  above. 


EASTERN    LEPERS    BEGGING   UY   THK    WAV 


12.  lepers  .  .  .  stood  afar  off]  The  lepers  were  unclean  and  excluded 
from  society,  Lev.  13 :  46.  Thus  the  four  lepers  were  outside  the  gate  of 
Samaria,  when  that  city  was  besieged  by  the  Syrians,  2  Kings  7  :  3.  There  is 
a  fine  touch  of  truthfulness  incidentally  shown  in  the  narrative,  since  one  of 
the  lepers  was  a  Samaritan  and  nine  were  Jews.  In  health  the  Jews  would 
not  have  associated  with  the  Samaritan,  but  a  common  misery  breaks  down 
their  pride  ;  they  become  friendly  as  brethren  in  their  common  afliiction. 

13.  lifted  up  their  voices]  To  this  day  a  similar  scene  may  be  wit- 
nessed in  Palestine.    Little  groups  of  lepers  now  stand  by  the  roadside,  and  call 


Common  Version. 


11  ^  And  it  came  to  pass,  as  he  went  to  Jeru- 
salem, that  he  passed  through  the  midst  of 
Samaria  and  Galilee. 

12  And  as  he  entered  into  a  certain  village, 
there  met  him  ten  men  that  were  lepers, 
which  stood  afar  off : 

13  And  they  lifted  up  their  voices,  and  said, 
Jesus,  Master,  have  mercy  on  us. 

1  Or,  as  he  was  '  Or,  through  the  midst  of 

16 


Revised  Version. 


11  And  it  came  to  pass,  i  as  they  were  on  the 
way  to  Jerusalem,  that  he  was  passing 
2 along  the  borders  of  Samaria  and  Galilee. 

12  And  as  he  entered  into  a  certain  village, 
there  met  him  ten  men   that  were  lepers, 

13  who  stood  afar  off:  and  they  lifted  up  their 
voices,  saying,  Jesus,  Master,  have  mercy 


242  A   COMMENTARY   ON   THE   GOSPEL   OF   LUKE.       [Luke  17:  14-19. 

clamorously  for  pity,  for  alms.  These  ten  lepers  had  heard  of  Jesus,  probably 
as  a  miracle  worker,  and  appealed  to  him  for  help.  By  Jewish  rules  the  lepers 
were  not  to  come  nearer  than  100  paces,  that  is  300,  feet. 

14,  shew  yourselves  unto  the  priests]  By  reading  Lev.  13  and  14,  it 
will  be  seen  that  this  direction  would  be  understood  and  was  accepted  as 
equivalent  to  saying,  you  are  or  will  be  clean.  It  has  been  usually  assumed 
that  they  were  to  go  to  the  priests  at  Jerusalem.  Some  suppose  that  the 
Samaritan  went  towards  the  temple  of  Gerizim.  It  is  by  no  means  certain, 
however,  that  the  lepers  understood  the  command  to  mean  to  go  to  Jerusalem. 
There  were  priests  residing  in  great  numbers  at  Jericho  and  in  other  parts  of 
Judsea,  and  they  could  find  priests  to  examine  them  much  nearer  than  Jeru- 
salem. This  examination  was  necessary  to  establish  their  cure,  Lev.  14:2. 
As  they  went  on  their  way,  how  far,  is  not  stated,  they  were  healed.  One  of 
the  ten,  who  was  a  Samaritan,  turned  back,  thanking  God,  and  humbly  fell 
prostrate  at  the  feet  of  Jesus,  as  Orientals  prostrate  themselves  before  superiors, 
giving  him  thanks  for  the  healing.  It  required  some  effort,  some  self-denial  to 
do  this.  For  he,  like  the  others,  would  be  eager  to  return  to  his  friends  and  to 
society  again.  But  gratitude,  and  a  proper  sense  of  the  great  blessing  led 
him  to  return,  and  he  carried  away  a  greater  blessing,  see  v.  19. 

IT.  where  are  the  nine  ?  ]  They  were  not  cleansed  from  the  leprosy 
of  ingratitude,  as  this  language  of  Jesus  fairly  implies.  They  had  bodily 
healing  ;  their  souls  were  not  right  toward  Christ  or  they  would  have  returned 
also.  Only  the  "  stranger,"  for  the  Samaritans  were  counted  "  strangers "  or 
*'  aliens"  by  the  Jews,  had  gratitude.  It  is  a  discouraging  thing  when  bless- 
ings are  received  with  a  thankless  heart.  Farrar  suggests  that  Jesus  felt  as 
if  his  benefits  were  fallen  into  a  deep  and  silent  grave. 

19.  thy  faith  hath  made  thee  whole]  Or,  literally,  "  hath  saved  thee." 
This  makes  it  quite  sure,  as  Alford  and  Trench  suggest,  that  this  Samaritan 
not  only  had  bodily  healing,  but  spiritual  cleansing  also.  The  nine  went 
away  with  only  outward  health  ;  the  poor  Samaritan  by  returning  carried 
away  the  richer  spiritual  gift  of  faith  and  salvation  of  soul.  Appreciating  the 
blessings  we  have,  opens  the  way  for  greater  ones. 

Suggestive  Applications. — 1.  The  leprosy  of  sin  keeps  us  far  from  God. 
2.  A  sense  of  our  misery  should  make  us  cry  to  God  for  mercy.     3.  Christ 


Common  Veksion. 


14  And  when  he  saw  them,  he  said  unto 
them,  Go  shew  yourselves  unto  the  priests. 
And  it  came  to  pass,  that,  as  they  went,  they 
were  cleansed. 

15  And  one  of  them,  when  he  saw  that  he 
was  healed,  turned  back,  and  with  a  loud  voice 
glorified  God, 

16  And  he  fell  down  on  Ms  face  at  his  feet, 
giving  him  thanks :  and  he  was  a  Samaritan. 

17  And  Jesus  answering  said,  Were  there 
not  ten  cleansed?  but  where  are  the  nine? 

18  There  are  not  found  that  returned  to  give 
glorjf  to  God,  save  this  stranger. 

19  And  he  said  unto  him.  Arise,  go  thy  way  : 
thy  faith  hath  made  thee  whole. 

1  Or,  there  were  none  found  .  .  .  save  this  stranger.  2  Or,  alien  3  Or,  saved  thee 


Kevised  Version. 


14  on  us.  And  when  he  saw  them,  he  said 
unto  them.  Go  and  shew  yourselves  unto 
the  priests.     And  it  came  to  pass,  as  they 

15  went,  they  were  cleansed.  And  one  of  them, 
when  he  saw  that  he  was  healed,  turned 
back,  with   a    loud   voice   glorifying  God; 

16  and  he  fell  upon  his  face  at  his  feet,  giving 
him    thanks  :    and    he   was  a    Samaritan. 

17  And  Jesus  answering  said,  Were  not  the  ten 

18  cleansed  ?  but  where  are  the  nine  ?  i  Were 
there    none  found  that  returned    to    give 

19  glory  to  God,  save  this  -  stranger?  And  he 
said  unto  him,  Arise,  and  go  thy  way :  thy 
faith  hath  3  made  thee  whole. 


Luke  17  :  20-22.] 


THE  COMING   OF  THE  SON  OF  MAN. 


243 


sometimes  chooses  mysterious  ways  in  dealing  with  the  sinner.  4.  Gratitude 
to  God  for  blessings  is  our  first  duty.  5.  Plumility  brings  true  thankfulness 
to  Christ.  6.  To  be  thankless  leads  to  becoming  graceless.  7.  The  humble  and 
thankful  receive  additional  blessings. 


The  Coming  of  the  Son  of  Man.    17 :  20-37. 

Jordan  Valley,  a.d.  30. 

20.  when  the  kingdom  of  God]  This  question  by  the  Pharisees  was 
asked  from  curiosity,  and  to  perplex,  and  perhaps  to  entrap,  Jesus,  though 
this  is  doubtful.  Their  thought  referred  to  an  outward  temporal  coming,  as 
the  answer  implies.  It  would  not  be  with  outward  display,  or  rather  in  the 
Greek  the  sense  is,  it  comes  not  ''  with  close  watching,"  that  is,  the  signs  of  its 
coming  are  not  external,  but  spiritual. 

21.  the  kingdom  . .  is  within  you]  This  verse  explains  the  last  clause 
of  V.  20.  The  kingdom  is  not  to  be  seen  here,  or  there,  outwardly.  The 
kingdom  comes,  and  is  within  you.  This  expression  has  caused  much  need- 
less discussion  because  addressed  to  Pharisees.  They  did  not  actually  possess, 
or  have  this  kingdom  within  them,  it  is  said.  Hence  some  resort  to  a 
different  rendering  "among  you"  or  "the  midst  of  you,"  see  marginal 
readings,  finding  a  grammatical  warrant  in  Xenophon.  Anab.  1,  10 : 3. 
But  the  textual  rendering  is  the  common  grammatical  meaning.  The 
objection  of  Meyer,  that  it  is  a  modern  theological  idea,  is  evidence  that  he 
missed  one  of  the  fundamental  truths  in  the  teachings  of  Christ ;  the  internal 
and  spiritual  character  of  the  kingdom  of  God,  as  distinct  from  a  temporal  one. 
The  Romanists  are  given  to  his  view,  although  the  Vulgate  may  favor  the 
opposite  spiritual  idea  by  rendering  it,  intra  vos  est.  Jesus  merely  intended  to 
tell  them  that  they  were  looking  at  the  wrong  point  to  see  the  kingdom  ;  it  is 
not  without,  but  within  you  ;  a  general  truth  as  to  its  nature,  and  not  intended 
to  affirm  that  the  Pharisees  had,  or  did  not  have  it. 

22.  unto  the  disciples]  He  now  continues  the  subject  of  his  answer  to 
the  Pharisees  in  a  conversation  with  his  disciples.  Precisely  what  Jesus 
meant  by  this  verse,  it  must  be  confessed,  is  not  very  clear.  It  may  refer  to 
the  coming  anxiety  they  would  have  about  him  after  the  crucifixion ;  the 
whole  period  between  the  ascension  and  second  coming  of  Christ,  as  Stella, 
Ryle,  and  others  suppose,  or  to  the  time  of  that  coming  chiefly.  In  that 
period,  false  Christs  would  appear,  as  v.  23  implies,  but  the  disciples  are 


Common  Versio. 

20 1[  And  when  he  was  demanded  of  the 
Pharisees,  when  the  kingdom  of  God  should 
come,  he  answered  them  and  said,  Tlie  king- 
dom of  God  Cometh  not  with  observation  : 

21  Neither  shall  they  say,  Lo  here  !  or,  lo 
there !  for,  behold,  the  kingdom  of  God  is 
within  you. 

22  And  he  said  unto  the  disciplos,  The  days 
will  come,  when  ye  sliall  desire  to  see  one  of 
the  days  of  the  Son  of  man,  and  ye  shall  not 
see  it. 


Revised  Version. 

20  And  being  asked  by  the  Pharisees,  when 
the  kingdom  of  God  cometh,  he  answered 
them  and  said,  The  kingdom  of  God  cometh 

21  not  with  observation  :  neither  shall  they 
say,  Lo,  here !  or,  There !  for  lo,  the  king- 
dom of  God  is  1  within  you. 

22  And  he  said  unto  the  disciples,  The  days 
will  come,  when  ye  shall  desire  to  see  one  of 
the  days  of  the  Son  of  man,  and  ye  shall  not 


1  Or,  in  the  midst  of  you 


>44 


A  COMMENTARY  ON  THE   GOSPEL  OF   LUKE.        [Luke  17  :  23-32. 


warned  not  to  be  misled  by  them.  For  the  day  of  his  manifestation  would  be 
as  clear  and  evident  as  the  lightning  in  the  heavens.  This  time  was  not  to 
come  until  after  his  trial  and  crucifixion  ;  for,  "  first  must  he  suffer  many 
tilings,  and  be  rejected  of  this  generation,"  v.  25.  Compare  this  passage  with 
a  later  prediction  in  Matt.  24  :  23-41. 

26.  in  the  days  of  Noah]  The  "  Noe  "  of  tlie  Common  Version  is  the 
Greek  form  for  Noah.  The  world  will  go  on  in  "  the  days  of  the  vSon  of  man  " 
as  it  goes  on  now,  and  as  it  did  before  the  flood  in  the  days  of  Noah.  Men 
will  not  heed  the  spiritual  signs  of  the  times.  They  will  be  given  to  eating, 
drinking  and  marrying,  and  the  common  avocations  of  worldly  people,  as  in 
Noah's  and  Lot's  time,  to  buying,  selling,  planting,  building;  and  the  flood 
comes,  the  storm  of  fire  and  brimstone  comes,  and  all  are  suddenly  destroyed. 
"After  the  same  manner  shall  it  be  in  the  day  that  the  Son  of  man  is 
revealed,"  v.  30.  Incidentally  we  see  here  very  plain  evidence  that  Jesus 
accepted  the  Old  Testament  narratives  of  the  flood,  and  of  the  destruction  of 
Sodom  as  real  history  ;  not  merely  that  they  had  a  foundation  in  fact,  but  that 
the  details  of  the  narratives  are  true  and  historic  facts. 

31.  he  .  .  on  the  housetop]  Compare  the  same  illustration  in  the 
prophecy  of  the  destruction  of  Jerusalem,  Matt.  24:17.  Its  use  here  is 
another  evidence  that  Jesus  repeated  similar  truths  and  illustrations  at 
different  times  and  places.  The  reference  here  is  distinctly  to  a  coming  of  the 
Son  of  man,but  whether  it  also  refers  to  the  destruction  of  Jerusalem  as  if  that 
were  a ''coming,"  is  not  settled.  The  application  of  those  several  illustrations 
in  V.  31,  and  v.  32,  seems  to  be  that  Avorldly  and  temporal  things  are  to  be 
counted  as  of  secondary  value.  When  tribulation  and  persecution  should 
come   one  must  be  prepared  and  ready  to  forsake  all  for  Christ,  without  a 


Common  Version. 


Revised  Version. 


23  And  they  shall  say  to  you,  See  here ;  or, 
Bee  there:  go  not  after  them,  nor  follow  them. 

24  For  as  the  lightning,  that  lighteneth  out 
of  the  one  part  under  heaven,  shineth  unt«>  the 
other  part  under  heaven  ;  so  shall  also  the  Son 
of  man  he  in  his  day. 

25  But  first  must  he  suffer  many  things,  and 
be  rejected  of  this  generation. 

26  And  as  it  was  in  the  days  of  Noe,  so  shall 
it  be  also  in  the  days  of  the  Son  of  man. 

27  They  did  eat,  they  drank,  they  married 
wives,  they  were  given  in  marriage,  until  the 
day  that  Noe  entered  into  the  ark,  and  the 
flood  came,  and  destroyed  them  all. 

28  Likewise  also  as  it  was  iti  the  days  of 
Lot ;  they  did  eat,  they  drank,  they  bought, 
they  sold,  they  planted,  they  builded; 

29  But  the  same  day  that  Lot  went  out 
of  Sodom  it  rained  fire  and  brimstone  from 
heaven,  and  destroyed  them  all. 

30  Even  thus  shall  it  be  in  the  day  when  the 
Son  of  man  is  revealed. 

31  In  that  day,  he  which  shall  he  upon  the 
housetop,  and  his  stuff  in  the  house,  let  him 
not  come  down  to  take  it  away :  and  he  that  is 
in  the  field,  let  him  likewise  not  return  back. 

32  Rem'^nilier  Lot's  wife. 

1  Some  ancient  authorities  omit  in  his  day 


23  see  it.  And  they  shall  say  to  you,  Lo, 
there  !  Lo,   here  !  go  not  away,  nor  follow 

24  after  them:  for  as  the  lightning,  when  it 
lighteneth  out  of  the  one  part  under  the 
heaven,  shineth  unto  the  other  part  under 
heaven  ;  so  shall  the  Son  of  man  he  i  in  his 

25  day.     But  first  must  he  suffer  many  things 

26  and  be  rejected  of  this  generation.  And  as 
it  came  to  pass  in  the  days  of  Noah,  even  so 
shall  it  he  also  in  the  days  of  the  Son  of 

27  man.  They  ate,  they  drank,  they  married, 
they  were  given  in  marriasre,  until  the  day 
that  Noah  entered  into  the   ark,  and   the 

28  flood  came,  and  destroyed  them  all.  Like- 
wise even  as  it  came  to  pass  in  the  days  of 
Lot;  they  ate,   they  drank,    they  bought, 

29  they  sold,  they  planted,  they  builded  ;  but 
in  the  day  that  Lot  went  out  from  Sodom  it 
rained  fire  and  brimstone  from  heaven,  and 

30  destroyed  them  all :  after  the  same  manner 
shall  it  be  in  the  day  that  the  Son  of  man  is 

31  revealed.  In  that  day,  he  who  shall  be  on 
the  housetop,  and  his  goods  in  the  house, 
let  him  not  go  down  to  take  them  away; 
and  let  him  that  is  in  the  field  likewise 

32  not  return   back.    Remember  Lot's   wife. 


Luke  17  :  3;3-37.] 


THE    COMING   OF  THE  SON  OF   MAN. 


245 


longing  desire  to  return,  or  to  save  worldly  things,  as  Lot's  wife  had,  when  she 
fled  from  Sodom  and  was  punished  for  her  sin. 

33.  lose  his  life  shall  preserve  it]  See  the  similar  expression  in 
Chap.  9  :  24.  Trying  to  gain  this  life,  one  may  lose  his  real  life,  but  losing  it 
in  Christ  he  shall  preserve  it.  So  Paul  has  it :  "  I  am  already  being  offered 
.  .  henceforth  there  is  laid  up  for  me  the  crown  of  righteousness,"  2  Tim^ 
4:6,  8,  revised  reading. 

35.  Two  women  .  .  grinding]  This  illustration  and  that  one  in  v.  36 
(which  is  omitted  in  the  Eevised  Version)  are  found  in  Matt.  24  :  40,  41,  only 
their  order  is  there  reversed.  That  in  v.  34  is  peculiar  to  Luke.  All  these 
illustrations  refer  to  the  unexpected  "coming,"  and  to  the  separation  which 
will  then  take  place  among  the  most  intimate  associates  and  friends.  The 
statement  in  v.  34  also  incidentally  refers  to  Christ's  coming  as  occurring  in 
the  night.  "  In  that  night  there  shall  be  two  men  in  one  bed."  The  women 
grinding  at  a  handmill  in  the  house,  or  at  the  door,  is  a  common  sight  in 
Syria.  They  have  a  mill  composed  of  two  stones,  one  above  the  other,  the 
upper  having  a  hole  in  the  centre,  through  which  the  grain  is  poured,  while 
the  upper  stone  is  twirled  upon  the  lower  by  two  women  sitting  on  opposite 
sides  of  the  mill,  who  take  hold  of  the  liandle  inserted  in  the  upper  stone. 
Most  of  their  grain  is  ground  in  this  way. 

37.  Where  the  body  is]  The  disciples  asked  where  these  pairs  of 
persons  shall  be,  when  this  separation  shall  be  made.  They  have  no  direct 
answer.  The  coming  is  not  fixed,  either  as  to  time  or  place.  Perhaps  this  is 
a  hint  that  it  will  not  be  limited  either  by  time  or  by  geographical  conditions; 
so  Farrar  and  others  suggest.  This  indefinite  answer  is  a  proverb.  Where  a 
body  or  a  carcase  is,  there  the  vultures  will  be  gathered  to  feed  on  it.  The 
reference  is  not  to  Roman  eagles,  and  Jerusalem,  or  the  church;  nor  can  the 
"  eagles  "  mean  the  saints.  The  "  body  "  refers  to  the  body  of  mankind  "  dead 
in  trespasses,"  corrupt  and  corrupting,  and  the  vultures  to  the  divine  judg- 
ments which  will  come  to  destroy  it.  Men's  own  decaying  sinful  character 
will  call  together,  through  the  laws  of  the  spiritual  world,  the  forces  that  will 
punish  them.  A.s  a  corrupt  material  body  attracts  that  which  will  devour  it, 
so  a  corrupt  moral  mass  will  attract  that  which  will  scourge  and  forever 
eat  it. 


Common  Version. 

33  Whosoever  shall  seek  to  save  his  life 
shall  lose  it;  and  whosoever  shall  lose  his  life 
shall  preserve  it. 

34  I  tell  you,  in  that  night  there  shall  be 
two  men  in  one  bed;  the  one  shall  be  taken, 
and  the  other  shall  be  left. 

35  Two  woDien  shall  be  grinding  together  ; 
the  one  shall  be  taken,  and  the  other  left. 

36  Two  men  sliall  be  in  the  field ;  the  one 
shall  be  taken,  and  the  other  left. 

ol  And  they  answered  and  said  unto  him. 
Where,  Lord?  And  he  said  unto  them.  Where- 
soever the  body  is,  thither  will  the  eagles  be 
gathered  together. 

1  Gr.  save  it  alive.  2  gome  ancient  authorities  add  ver.  36.     Tliere  shall  be  tivo  men  in  (he 

Held ;  the  one  shall  be  taken,  and  the  other  shall  be  left.  3  Or,  vultures 


Revised  Version. 

33  Whosoever  shall  seek  to  gain  his  life  shall 
lose  it:    but  whosoever  shall   lose   his  life. 

34  shall  1  preserve  it.  I  say  unto  you,  In  that 
night  there  shall  be  two  men  on  one  bed ; 
the  one  shall  be  taken,  and  the  other  shall 

35  be  left.  There  shall  be  two  women  grinding 
together;  the  one  shall  be  taken,  and  tlie 

37  other  sliall  be  left. 2  And  they  answering 
say  unto  him.  Where,  Lord?  And  he  said 
unto  them.  Where  the  body  i>,  thither  will 
the  3  eagles  also  be  gathered  together. 


246 


A  COMMENTARY  ON   THE  GOSPEL  OF  LUKE. 


[LtJKE  18  : 1-4. 


Suggestive  Applications. — 1.  The  true  church  of  Christ  is  invisible. 
2.  Deceivers  and  false  teachers  will  appear  among  Christians.  3.  True 
disciples  long  for  the  coming  of  Christ.  4.  The  glories  of  Christ  will  be 
revealed  in  his  day.  5.  The  world  is  heedless  of  coming  judgments  from 
heaven.  6.  The  men  of  this  world  are  absorbed  in  the  things  of  the  world, 
and  are  blind  to  spiritual  things.  7.  He  that  grasps  at  the  earth  misses 
heaven.  8.  The  day  of  Christ  will  cause  sudden  and  unexpected  separations. 
9.  The  unrepentant  sinner  will  attract  divine  judgments,  as  a  dead  body  draws 
the  vultures.     See  Dent.  28 :  49. 


The  Unjust  Judge  :  The  Pharisee  and  Publican.    18 : 1-14. 

Jordan  Valley,  a.d.  30. 
These  two  parables  impress  the   importance  of  true   prayer.     The  first 
teaches  us  to  pray  ;  to  maintain  a  firm,  not  a  fainting  faith.     The  second 
teaches  us  the  true  spirit  in  which  we  are  to  seek  God  in  prayer.     The  first  is 
a  lesson  hy  contrasts;  the  second  a  lesson  o/ contrasts. 

1,  always  to  pray,  and  not  to  faint]  This  means  more  than  to  have 
a  spirit  of  devotion  ;  see  how  Paul  urged  this  in  Eph.  6 :  18,  and  1  Thess. 
5:17.  It  has  the  added  idea  of  actual  unwearied  petitions  expressed  in 
words,  even  when  the  answer  does  not  seem  to  come.  Prayer  is  the  cure  for 
fainting ;  for  prayerlessness  and  faintness  go  together.  This  charge  was 
needful  in  view  of  the  announcement  Jesus  had  made  to  his  disciples  in  v.  22 
of  the  previous  chapter.  The  "always"  is  to  be  taken  in  the  general  sense 
of  persevering  daily  in  making  actual  petitions  to  God. 

2.  a  judge  .  .  feared  not  God]  At  first  this  comparison  startles  us. 
That  the  willingness  of  God  to  hear  his  people  should  be  impressed  by  the 
sharp  contrast  of  the  godless  judge  is  unusual ;  but  when  once  the  contrast  is 
clearly  apprehended,  the  lesson  is  very  forcible.  This  judge  was  a  thoroughly 
wicked  and  abandoned  character  ;  not  an  unusual  one  to  be  found  in  the  East 
then  and  now.  The  "  widow"  gives  a  picture  of  helplessness  in  a  word. 
"Avenge  "  does  not  mean  to  wreak  vengeance.  She  seeks  not  for  vengeance, 
but  protection  ;  she  asks  that  her  just  claim  be  allowed,  for  this  is  the  more 
precise  thought  in  the  Greek.  It  implies  that  her  demand  was  just.  The 
judge  declines.  He  would  not  act  in  any  case  except  from  selfish  motives. 
Justice  was  the  thing  he  was  very  careful  never  to  give  without  personal  gain. 
The  widow  had  no  means  with  which  to  bribe  him.  But  she  had  persistence, 
and  she  put  that  in  use  to  ply  the  shameless,  wicked  judge. 


Common  Version. 

Chap    XVIII.— And    he    spake   a  parable 
unto  tbem  to  this  end,  that  men  ought 
always  to  pray,  and  not  to  faint : 

2  Saying,  There  was  in  a  city  a  judge,  which 
feared  not  God,  neither  regarded  man  : 

3  And  there  was  a  widow  in  that  city;  and 
she  came  unto  him,  saying,  Avenge  me  of  mine 
adversary. 

4  And  he  would  not  for  a  while  :  hut  after- 
ward he  said  within  himself,  Though  I  learnot 
God,  nor  regard  man  ; 

1  Or,  Do  me  justice  of  : 


Revised  Version. 
18      And  he  spake  a  parable  unto  them  to  the 
end  that  they  ought  always  to  pray,  and  not 

2  to  faint ;  saying.  There  was  in  a  city  a  judge, 
who  feared  not  God,  and  regarded  not  man : 

3  and  there  was  a  widow  in  that  city  ;  and  she 
came  oft  unto  him,  saying,  i  Avenge  me  of 

4  mine  adversary.  And  he  would  not  for  a 
while  :  but  afterward  he  said  within  him- 
self, Though  I  fear  not  God,  nor  regard 


and  so  in  ver. 


Luke  18  :  5-8.]  THE   UNJUST   JUDGE.  247 

5.  lest  by  her  continual  coming]  or  "lest  she  wear  me  out  by  her 
continual  coming."  But  even  this  is  not  as  strong  as  the  Greek,  literally, 
"  lest  she  beat  me  [in  the  face]  black  and  blue."  The  word  denotes  the  efiect 
of  blows  in  the  face  in  boxing  games.  The  shameless  judge,  who  had  no  ear 
or  sense  for  justice,  like  a  bold  atheist  boasted  that  he  had  no  fear  of  God,  nor 
regard  for  man,  yet  did  have  a  fear  that  this  widow,  so  persistent  in  her 
requests,  if  denied  too  long  might  come  to  blows  with  him  for  his  shameless 
conduct,  a  thing  by  no  means  uncommon  in  Eastern  communities  when  justice 
is  perverted  and  denied.  Or,  if  it  be  not  taken  in  this  literal  sense,  it  may 
mean  that  the  judge  exaggerated  her  appeals  into  this  ;  as  some  say  now  "  she 
torments  me  to  death."  Thus  the  widow's  appeal  would  become  as  the  blows 
of  a  boxer,  and  he  yielded  to  save  himself  annoyance,  rather  than  from  any 
real  disposition  to  do  justice. 

7.  shall  not  God  avenge  his  elect]  Tiie  Lord  adds,  "  Hear  what  the 
unrighteous  judge  saith."  If  this  unjust  judge  will  answer  the  widow  simply 
because  of  her  importunity,  then  by  contrast,  shall  not  a  righteous  God  avenge 
his  chosen  people,  who  lovingly  and  trustingly  cry  to  him  day  and  night? 
For  observe,  the  contrast  is  not  merely  between  an  unjust  judge  and  a  holy 
God,  but  also  between  a  persistent,  even  almost  browbeating,  suppliant  (for 
that  is  what  the  widow  is  represented  to  be),  and  loving  children  who  seek 
favors  in  reverence,  in  confidence,  and  in  assurance  that  God  will  not  merely 
do  justly,  but  deal  graciously  in  giving  whatever  they  may  ask,  provided  that 
in  his  infinite  wisdom  and  love  he  deems  it  best  for  them.  In  their  persecu- 
tions, trials,  and  sorrows,  they  will  never  be  forgotten.  He  will  hear  and  care ; 
see  the  prompt  response  in  Mark  4  :  38. 

8.  shall  he  find  faith?]  On  this  question  compare,  "  Where  is  the 
promise  of  his  coming  ?  "  2  Pet.  3  :  3,  4 ;  "  the  love  of  the  many  shall  wax  cold," 
Kevised  Version,  Matt.  24: 12  ;  2  Thess.  2  :  3.  The  kind  of  faith  implied  in 
the  question  is  the  point  germane  to  the  parable,  namely,  persevering  faith  in 
prayer.  Hence  it  is  not  paucity  of  believers,  but  the  imperfection  of  their 
feith  that  is  meant  by  the  question.  It  is  not  in  harmony  with  the  connection 
to  sav  that  it  means  he  will  not  find  any  exercising  saving  faith  in  him,  for 
that  is  not  the  subject  of 'conversation  here.  Moreover,  the  article  before  the 
word  faith  in  Greek,  "the  faith"  {see  margin  of  revised  reading)- may  be  as- 
signed a  peculiar  force  here,  pointing  to  the  particular  kind  of  faith,  men- 
tioned just  before. 


Common  Aversion. 


5  Yet  because  this  widow  troubleth  me,  I 
will  avenge  her,  lest  by  her  continual  coming 
she  weary  me. 

6  And  the  Lord  said,  Hear  what  the  unjust 
judge  saith. 

7  And  shall  not  God  avenge  his  own  elect, 
which  cry  day  and  night  unto  him,  though  he 
bear  long  with  them  ? 

8  I  tell  you  that  he  will  avenge  them 
speedily.  Nevertheless,  when  the  Son  of 
man  cometh,  shall  he  find  faith  on  the  earth? 

1  Or,  lest  at  last  by  her  coming  she  mear  mt>.  out  -  Gr.  hruisc.  3  Gr.  the  Judge  of  un 

righfeous)iess.  *  Or,  and  is  he  slow  to  punish  on  their  behalf  f  &  Or,  the  faith 


Re\-tsed  Version. 


5  man  ;  yet  because  this  widow  troubleth  me, 
I  will  avenge  her,  i  lest  she  2  wear  me  out 

6  by  her  continual  coming.  And  the  Lord 
said.  Hear  what   3  the   unrighteous   judge 

7  saith.  And  shall  not  God  avenge  his  elect, 
who  cry  to  him  day  and  night,  *and  yet  he 

8  is  longsuffering  over  them  ?  I  say  unto 
you,  that  he  will  avenge  them  speedily. 
Howbeit  when  the  Son  of  (TBau  cometh, 
shall  he  find  &  faith  on  the  earth  ? 


243  A  COMMENTARY  ON  THE  GOSPEL  OP  LtJKE.  [Luke  18  : 9-12. 

9.  trusted  in  themselves  that  they  were  righteous]  This  des- 
ignated a  large  class,  not,  however,  Piiarisees  exclusively,  as  some  wrongly 
infer.  It  points  out  all  formalists  and  those  having  a  self-righteous  spirit : 
those  filled  with  spiritual  pride,  and  self-conceit;  "a  generation  ..  pure  in 
their  own  eyes,"  Prov.  30 :  12  ;  compare  also  Is.  65  :  5.  The  East  now  is  full 
of"  holy  men"  spiritually  arrogant  enough  "to  set  all  others  at  nought;" 
nor  is  the  western  hemisphere  free  from  similar  self-righteous  persons. 

10.  Two  men  went  up  into  the  temple]  The  temple  then  standing 
was  the  one  rebuilt  by  Herod  the  Great  upon  the  site  of  Solomon's  temple, 
which  Nebuchadnezzar  destroyed.  A  second  temple  had  been  built  by 
Zerubbabel  and  this  was  enlarged  by  Herod.  It  stood  on  a  hill  called  Mt. 
Moriah,  in  .Jerusalem,  though  not  the  highest  hill  in  that  city.  The  temple 
was  the  natural  and  fitting  place  for  prayer,  and  Jesus  refers  to  its  name 
as  "  the  house  of  prayer,"  Luke  19  :  46.  A  Pharisee  and  a  publican  are  selected 
as  types  of  classes  that  would  be  counted  two  extremes  by  those  to  whom 
Jesus  was  speaking. 

11.  The  Pharisee  .  .  prayed]  The  words  rendered  "  with  himself"  may 
imply  that  he  stood  apart  by  himself,  or  that  he  really  prayed  to  himself; 
communing  not  with  God  but  with  himself.  His  prayer  is  a  recital  of  his 
own  goodness  and  good  works,  and  a  congratulation  of  iiimself  that  he  is 
not  wicked  like  others.  It  in  fact  exalts  him  by  condemning  others,  and 
mentioning  their  gross  sins.  Others  were  unjust,  extortioners,  adulterers  and 
publicans.  All  men  he  grouped  in  two  classes  ;  himself  in  one  class,  all  others 
in  the  other  class.  He  fasted  twice  in  the  week,  a  burden  not  imposed  by  the 
Mosaic  law,  which  had  only  one  fast  in  a  year.  Lev.  16  :  29,  and  in  Zechariah's 
time  only  four  fasts  in  a  year  were  observed,  Zech.  8  :  19.  The  Pharisees 
fasted  on  the  second  and  fifth  days  of  the  week. 

12.  tithes  of  all  .  .  I  possess]  In  this  he  returned  to  the  vow  of  Jacob : 
*'  of  all  that  thou  shalt  give  me  I  will  surely  give  the  tenth  unto  thee,"  Gen. 
28  :  22.  The  Mosaic  law  commanded  tithes  of  corn,  wine,  oil,  and  cattle  only, 
Deut.  14 :  22,  23,  and  did  not  demand  tithes  of  minor  things,  as  mint,  anise 
and  cummin,  see  Matt.  23:23.  Thus  the  Pharisee  claimed  exceptional 
lioliness  for  these  acts  of  giving  more  than  the  law  imposed.  Holiness  in  his 
mind  seems  to  be  made  up  of  these  formal  duties.  The  Talmud  gives  a 
similar  prayer  of  a  Jewish  rabbi.  There  is  no  himiilily,  no  confession  of  sin, 
no  petition,  no  request  for  favor,  grace,  divine  guidance,  care,  or  pardon  to  be 


Common  Version. 

9  And  he  spake  tliis  parable  unto  certain 
which  trusted  in  themselves  that  they  were 
rigliteous,  and  despised  others  : 

10  Two  men  went  up  into  the  temple  to 
pray;  the  one  a  Pharisee,  and  the  other  a 
pul)lican. 

11  The  Pharisee  stood  and  prayed  thus  with 
him.self,  God,  I  thank  thee,  that  I  am  not  as 
other  men  are,  extortioners,  unjust,  adulterers, 
or  even  as  this  publican. 

12  I  fast  twice  in  the  week,  I  give  tithes  of 
all  that  I  possess. 

1  Gr.  the  rest. 


Revised  Version. 

9  And  he  spake  also  this  parable  unto 
certain  who  trusted  in  themselves  that  they 
were    ri<ihtPous,    and    set    i  all    others   at 

10  nought :  Two  men  went  up  into  the  temple 
to  pray  ;  the  one  a  Pharisee,  and  the  other 

11  a  publican.  The  Pliaiisee  stood  and  i)rayed 
thus  with  himself,  God,  I  thank  thee,  that  I 
am  not  as  the  rest  of  men,  extortioners, 
unjust,  adulterers,  or  even  as  this  publican. 

12  I  fast  twice  in  the  week:  I  give  tithes  of 


Luke  18 :  13, 14.]  THE  PHARISEE  AND  PUBLICAN.  249 


found  in  the  Pharisee's  prayer.  His  goodness,  contrasted  with  that  of  others 
and  with  that  of  the  publican,  and  his  works  fill  up  the  proud  man's  com- 
munion with  God. 

13.  the  publican  . .  smote  . .  his  breast]  The  common  tax-farmer  and 
collector  is  still  one  of  those  persons  soundly  hated  in  the  East.  The  taxes  are 
not  rated  as  in  England  or  America,  but  are  bought  up  from  the  government 
for  a  sum ;  and  the  buyer  and  his  agents  are  allowed  to  squeeze  as  large  a  margin 
of  profit  as  they  can  from  the  peasants  and  poor  people.  These  profits  are 
shared  usually  with  the  military  and  civil  officers,  so  that  it  is  for  the  latter's 
interest  to  aid  the  tax-collectors,  and  Avork  against  any  individual  who  might 
appeal  to  the  courts  for  justice,  or  for  redress  from  extortionate  claims.  The 
Romans  had  a  similar  harsh  and  objectionable  system  of  farming  the  taxes  in 
oar  Lord's  day,  and  this  added  to  the  hatred  of  the  publicans  among  the 
Jews,  a  hatred  which  sprang  from  the  constant  reminder  that  they  were  a 
subject  nation.  Smiting  the  breast  was  a  common  Eastern  mode  of  expressing 
deep  grief,  see  Nahum  2:7;  Jer.  31  :  19  ;  Luke  23 :  48.  So  the  publican  beat 
his  breast,  as  if  the  sin  was  at  his  heart,  but  makes  his  prayer  very  brief;  it 
has  but  one  petition,  yet  that  was  the  most  important  one  for  fallen  man  to 
utter,  the  A  B  C  of  the  Christian  life:  "  God  be  merciful  to  me  the  sinner." 
It  asks  for  grace  ;  for  God  to  be  appeased,  or  propitiated  toward  the  sinner. 

14.  Justified  rather  than  the  other]    He  went  to  his  house  with  a 

sense  of  pardon,  "justified,"  counted  as  just  because  of  his  repentance,  and 
forgiven  for  all  his  offences,  hence  "justified"  is  used  in  the  sense  of  "for- 
given." The  comparison  "  rather  than  the  other  "  is  only  a  comparison  in 
form,  not  in  fact.     The  other  was  not  "justified." 

The  tithes  he  ought  to  have  given  ;  and  to  have  shown  true  humility  and 
justice,  judgment  and  mercy  also,  see  Matt.  23  :  23.  He  had  exalted  himself, 
but  in  due  time  he  would  be  humbled.  The  latter  having  humbled  himself, 
in  due  time  would  be  exalted. 

Suggestive  Applications. — 1.  Prayer  is  the  Christian's  strength.  2. 
Perseverance  in  prayer  is  the  Christian's  privilege.  3.  Delay  to  answer 
prayer  is  not  denial.  4.  God  may  delay  answers  for  our  good.  5.  The  unjust 
may  deny  the  helpless  ;  but  the  just  One  always  hears  the  faithful  heart.  6. 
To  brag  of  our  good  works  is  not  to  pray.  7.  To  boast  how  much  better  we 
are  than  others  is  no  part  of  prayer.  8.  In  the  sight  of  a  holy  God  all  are 
sinners,  and  need  to  cry  for  mercy.  9.  Whoever  exalts  himself  shows  that  he 
is  not  worthy  to  be  exalted. 


Common  Version. 


13  And  the  piiWiran,  standing  afar  off, 
would  not  lift  iip  so  much  as  his  eyea  unto 
heaven,  but  smote  upon  his  breast,  saying,  God 
be  merciful  to  me  a  sinner. 

14  I  tell  you,  this  man  went  down  to  his 
house  justified  ratlier  than  the  other:  for 
every  one  that  exalteth  himself  shall  be 
abased:  and  he  that  humbleth  himself  shall  be 
exalted, 

1  Or,  be  propitiated  2  Or,  the  sinner 


REViSF.n  Version. 


13  all  that  I  get.  But  the  publican,  standing 
afar  off,  would  not  lift  up  so  much  as  his 
eyes  unto  heaven,  but  smote  his  bi  east,  say- 
ing, God,  1  be  merciful    to  me    2a   sinner. 

14  I  say  unto  you.  This  man  went  down  to  his 
house  justified  rather  than  the  other:  for 
every  one  that  exalteth  himself  shall  be 
humihled ;  but  he  that  humbleth  himself 
shall  be  exalted. 


250 


A   COMMENTARY  ON  THE   GOSPEL  OF  LUKE.      [Luke  18  :  15-20. 


"  Two  went  to  pray  :  or  rather  say, 
One  went  to  brag,  the  other  to  pray ; 
One  stands  up  close,  and  treads  on  high, 
Where  the  other  dares  not  send  his  eye ; 
One  nearer  to  the  altar  trod, 
The  other  to  the  altar's  God." — Orashaw. 

Little  Children:  The  Eich  Euler.    18:15-30. 
19:13-30;  Mark  10  :  13-31. 

Jordan  Valley,  a.d.  30. 


Compare  Matt. 


15.  they  brought  unto  him]  Matthew  and  Mark  notice  this,  or  a 
similar  instance  when  young  children  were  brought  to  Jesus.  Luke  uses  a 
different  word  from  the  other  writers  to  designate  the  children.  His  word 
commonly  means  "babes,"  as  in  the  revised  reading.  The  mothers  would  be 
the  persons  naturally  bringing  those  so  young  as  to  be  called  babes.  They 
desired  a  blessing  upon  the  children.  The  common  custom  of  bringing 
children  to  a  distinguished  rabbi  to  be  blessed  is  mentioned  in  the  Talmud. 
The  disciples  did  not  wish  to  have  their  Master  troubled  with  babes.  Some 
of  the  rabbis  taught  that  children  perished  like  brutes. 

16.  little  children  to  come  unto  me]  Jesus  gave  a  special  invitation 
to  young  children.  Bring  the  children  to  Jesus.  He  welcomed  them ;  for 
they  are  usually  meek,  guileless,  hopeful,  trustful,  and  teachable.  Of  this 
character  were  all  true  disciples.  If  one  did  not  receive  the  truths  of  the 
kingdom  of  God  in  this  spirit,  he  would  not  get  into  the  kingdom.  Compare 
Matt.  18  :  3  ;  19  :  14. 

18.  a  certain  ruler]  Luke's  account  of  the  interview  with  the  rich 
young  ruler  is  less  full  than  that  of  Matthew  or  of  Mark,  and  adds  no  new 
details,  except  that  he  was  a  "  ruler,"  meaning  probably  of  a  synagogue.  It 
is  not  very  probable  that  he  was  one  of  the  great  sanhedrin.  Whether  he 
belonged  to  the  Pharisees  or  to  the  Sadducees,  is  not  stated. 

Good  Master,  what  shall  I  do]     Literally,  "  Good  Teacher,"  a  title  by 


Common  Version. 

15  And  they  brought  unto  him  also  infants, 
that  he  would  touch  them :  but  when  Ids 
disciples  saw  it,  they  rebuked  them, 

16  But  Jesus  called  them  unto  him,  and  said, 
Suffer  little  children  to  come  unto  me,  and 
forbid  them  not :  for  of  such  is  the  kingdom  of 
God. 

17  Verily  I  say  unto  you.  Whosoever  shall 
not  receive  the  kingdom  of  God  as  a  little  child 
sliall  in  no  wise  enter  therein. 

18  And  a  certain  ruler  asked  him,  saying, 
Good  Master,  what  shall  I  do  to  inherit  eternal 
life  ? 

19  And  Jesus  said  unto  him,  Why  callest 
thuu  me  good  ?  none  is  good,  save  one,  that  is, 
God. 

20  Thou  knowest  the  commandments.  Do 
not  commit  adultery.  Do  not  kill,  Do  not  steal. 
Do  not  bear  false  witness.  Honour  thy  father 
and  thy  mother. 

1  Or,  of  such  is. 


Revised  Version. 

15  And  they  were  bringing  unto  him  also 
their  babes,  that  he  should  touch  them  :  but 
when  the   disciples    saw  it,  they  rebuked 

16  them.  But  Jesus  called  them  unto  him. 
saying,  Suffer  the  little  children  to  come 
unto  me,  and  forbid  them  not:  for  i  to  such 

17  belongeth  the  kingdom  of  God.  Verily  I 
say  unto  you,  Wliosoever  shall  not  receive 
the  kingdom  of  God  as  a  little  child,  he 
shall  in  no  wise  enter  therein. 

18  And  a  certain  ruler  asked  him,  saying. 
Good  2  Master,   what  shall  I  do  to  inherit 

19  eternal  life?  And  Jesus  said  unto  him. 
Why  callest  thou  me  good  ?  none  is  good, 

20  save  one,  even  God.  Thou  knowest  the 
commandments,  Do  not  commit  adultery, 
Do  not  kill,  Do  not  steal,  Do  not  bear  false 
witness.  Honour   thy  father   and   mother. 


2  Or,  Teacher. 


Luke  18  :  21-25.] 


LITTLE  CHILDREN:  THE  JRICH  RULER. 


251 


no  means  implying  divinity  or  flattery  as  some  assert,  but  simply  a  respect 
and  confidence  of  a  difierent  kind  from  that  usually  given  to  the  perfunctory 
rabbis  of  that  day.  Whitby  says,  "  Thinkest  thou  there  is  anything  in  me 
more  than  human,  or  that  the  Father  dwelleth  in  me?  This  thou  oughtest  to 
believe  if  thou  conceivest  the  title  *  good '  doth  truly  belong  to  me,  seeing 
there  is  none  good  but  one,  that  is  God."  The  title  may  have  been  given 
somewhat  thouglitlessly.  Jesus  calls  the  young  ruler's  attention  to  the  mean- 
ing his  words  really  imply,  first  to  make  him  consider  his  words,  and  next  to 
introduce  his  answer  to  the  question.  The  young  man  came  rushing  to  him 
("running,"  Mark  10:17),  and  in  a  dashing,  impulsive  way,  presented  his 
question.  The  words  in  v.  19  were  well  suited  to  remind  him  that  such  a 
question  ought  to  be  thoughtfully  asked,  and  with  some  deeper  consciousness 
of  its  meaning.  If  man  could  be  "  good  "  you  need  not  ask  your  question. 
He  was  then  reminded  of  five  commandments  in  the  second  table  of  the  law ; 
those  relating  to  our  duty  to  man. 

21.  All  these  have  I]  The  Talmud  mentions  one  rabbi  who,  when 
dying,  said  to  the  angel  of  death,  "  Go  fetch  me  the  book  of  the  law,  and  see 
whether  there  is  anything  in  it  whicli  I  have  not  kept." 

22.  sell  all  that  thou  hast]  One  thing  thou  lackest  yet.  The  heart 
to  give  up  all  for  eternal  life  was  the  great  lack  in  this  young  man.  This 
was  the  fatal  lack  in  Ananias,  Acts  5  :  4.  Ananias  was  not  forced  to  sell  or  to 
give  all.  But  he  was  required  to  be  sincere  and  honest,  and  also  to  hold  all 
his  possessions  subject  to  the  Lord  and  for  his  use.  The  twelve  had  left  all 
for  Christ,  Luke  5:11;  12 :  33  with  18 :  28.  The  follower  of  Christ  is  to 
distribute  treasures  in  this  world ;  his  treasure  is  in  heaven.  Moreover,  by 
giving  the  earthly  possessions  intrusted  to  him  as  God's  steward  in  the  true 
spirit  of  love,  he  will  lay  up  treasures  in  heaven. 

23.  sorrowful ;  for  he  was  very  rich]  This  test  was  a  personal  one  ; 
it  revealed  the  spiritual  condition  of  the  rich  young  ruler,  a  condition  of 
which  even  he  was  unconscious.  By  it,  all  disciples  were  taught  the  general 
lesson  of  duty  to  give  to  the  poor,  and  not  to  set  the  heart  on  riches,  Jesus 
also  taught  them  that  whatever  earthly  possession,  honor,  pleasure,  or  even 
pride  in  religion  they  had,  would  in  like  manner  hinder  them  from  gaining 
eternal  life,  unless  they  were  ready  to  surrender  these  at  Christ's  call. 

25.    easier  for  a  camel . .  than  for  a  rich  man]    Jesus  saw  the 


Common  Version. 

21  And  he  said,  All  these  have  I  kept  from 
my  yonth  up. 

22  Now  when  Jesus  heard  these  things,  he 
said  unto  him,  Yet  lackest  thou  one  thing  :  sell 
all  thiit  thou  hast,  and  distribute  unto  the 
poor,  and  thou  shalt  have  treasure  in  heaven  : 
and  come,  follow  me. 

23  And  when  he  heard  this,  he  was  very  sor- 
rowful :  for  he  was  very  rich. 

24  And  when  Jesus  saw  that  he  was  very 
sorrowful,  he  said,  How  hardly  shall  they 
that  have  riches  enter  into  the  kingdom  of 
God! 

25  For  it  is  easier  for  a  camel  to  go  through 
a  needle's  eye,  than  for  a  rich  man  to  enter 
into  the  kingdom  of  God. 


Revised  Version. 

21  And    he    said.   All    these    things    have    I 

22  observed  from  my  youth  up.  And  when 
Jesus  heard  it,  he  said  unto  him.  One  thing 
thou  lackest  yet :  sell  all  that  thou  hast,  and 
distribute  unto  the  poor,  and  thou  shalt 
have  treasure  in  heaven:  and  come,  follow 

23  me.  But  when  he  heard  these  things,  he 
became  exceeding   sorrowful ;   for  he  was 

24  very  rich.  And  Jesus  seeing  him  said. 
How   hardly  shall    they  tliat  have   riches 

25  enter  into  the  kingdom  of  God  !  For  it  is 
easier  for  a  camel  to  enter  in  through  a 
needle's  eye,  than   for  a  rich  man  to  enter 


252 


A   COMMENTARY  ON  THE  GOSPEL   OF   LUKE.         [Luke  18  :  26-30. 


disease  of  the  ruler  and  offered  a  remedy  exactly  suited  to  the  case.  The 
remedy  seemed  too  severe  to  the  rich  young  man,  and  he  went  away  sorrow- 
ful ;  tlie  record  does  not  inform  us  that  he  ever  returned.  He  appears  to  have 
clung  to  his  riches,  and  to  have  lost  eternal  life.  Seeing  him  as  he  went 
away  sorrowing,  led  Jesus  to  speak  of  the  great  difficulty  of  those  having 
riches  to  enter  the  kingdom.  He  adopts  a  common  Jewish  proverb  to 
impress  that  difficulty  more  deeply  upon  the  minds  of  the  disciples.  It  is 
better  to  accept  the  proverb  in  its  literal  sense,  than  to  attempt  to  explain 
away  its  force  by  reading  "  cable"  for  '•  camel,"  which  has  no  warrant  in  any 
Greek  text,  or  by  making  it  refer  to  a  small  gate  or  door  within  the  large 
gate  of  the  city,  said  to  be  called  "  needle's  eye."  The  Talmud  had  a  similar 
proverb,  and  Jesus  evidently  intended  to  show  that  it  was  a  human  impossi- 
bility, see  v.  27.  The  hearers,  evidently  understanding  it  literally, 
exclaimed,  "  Then  who  can  be  saved  ?  "  revised  reading.  It  was  the  language 
of  despair. 

27.  possible  with  God]  Jesus  accepts  their  understanding  of  the 
proverb  in  its  application  to  the  salvation  of  the  rich,  by  saying  "  things 
which  are  impossible  [as  this  is]  with  men,  are  possible  with  God."  The  rich 
alike  with  the  poor,  must  be  saved  by  the  power  of  God.  No  man,  however 
rich  or  moral  and  righteous  in  his  outward  life  and  in  his  own  esteem,  can  be 
saved  except  by  the  power  and  grace  of  God.  And  Jesus  here  emphasizes 
this  truth  in  its  application  to  those  who  have  great  riches,  lest  they  should  be 
unwilling  to  use  them  for  God  and  humanity  as  this  young  ruler  was,  in 
the  face  of  his  good  account  of  himself  before  the  law.  He  could  not  be 
saved  by  the  law ;  grace  must  save  him,  or  he  must  be  lost. 

28.  we  have  left]  Mark  the  change  in  the  revised  reading.  For  "  all," 
it  has  ''  our  own  "  or  "  our  own  homes"  in  the  margin,  though  Matthew  and 
Mark  read  *'  all."  Peter  speaks  for  himself  and  the  other  disciples,  and  the 
ellipsis  here  is  supplied  in  Matt.  19  :  27,  "  What  then  shall  we  have  ?  "  Peter 
still  was  but  one  step  beyond  tiie  spirit  of  the  rich  young  ruler.  He  too 
would  receive  a  reward  for  what  he  had  done.  His  one  step  was  his  willing- 
ness to  surrender  his  possessiooB,  boats,  nets,  fishing,  and  home ;  not  much, 
some  would  say,  but  they  were  his  "all."  Yet  he  had  the  "legal"  spirit  of 
exchanging  them  for  "  so  much,"  some  definite  sum,  rather  than  trusting  to 
the  grace  of  the  Master.     See  the  parable  of  the  laborers  in  the  vineyard, 


Common  Version. 

26  And  they  that  heard  il  said,  Who  then 
can  be  saved  ? 

27  And  he  said,  The  thins:s  which  are  im- 
possilile  witii  men  are  possible  with  God. 

28  Then  Peter  said,  Lo,  we  have  left  all,  and 
followed  thee. 

29  And  he  said  unto  them,  Verily  I  say 
unto  you,  There  is  no  man  that  hath  left 
house,  or  parents,  or  brethren,  or  wife,  or 
children,  for  the  kingdom  of  God's  sake, 

30  Who  shall  not  receive  manifold  more  in 
this  present  time,  and  in  the  world  to  come 
life  everlasting. 


Revised  Version. 

26  into  the  kingdom  of  God.     And  they  that 

27  heard  it  said.  Then  who  can  be  saved  ?  But 
he  said,  The  things  which   are   impossible 

28  with  men  are  possible  with  God.  And  Peter 
said,  Lo,  we  have   left  '  our  own,  and  fol- 

29  lowed  thee.  And  he  said  unto  them.  Verily 
I  say  unto  you,  There  is  no  man  that  hath 
left  house,  or  wife,  or  brethren,  or  parents, 
or  children,  for  the  kingdom  of  God's  sake, 

30  who  shall  not  receive  manifold  more  in  this 
time,  and  in  the  -  world  to  come  eternal 
life. 


1  Or,  our  oirn  homes 


2  Or,  age 


Luke  18  :  31-34.]   THE   COMING   CROSS:   THE   BLIND   MAN   OF  JERICHO. 


253 


Matt.  20  : 1-16.  Yet  before  Jesus  pointed  out  the  unwisdom  of  Peter  and 
others  in  this  matter  by  the  parable,  he  assured  them  of  the  manifold 
reward  that  the  self-denying  disciple  would  receive  in  this  life,  and  in  the 
world  to  come  eternal  life. 

Suggestive  Applications. — 1.  Those  whom  Christ  blesses  naturally 
desire  similar  blessings  for  their  children.  2.  The  young  are  sometimes 
hindered  in  their  coming  to  Christ  by  those  who  ought  to  help  them.  3. 
Jesus  welcomes  little  children,  and  wislies  them  to  come  to  him.  4.  All  must 
enter  the  kingdom  in  the  humble  teachable  spirit  of  a  child.  5.  The  rich  and 
the  rulers  need  assurance  of  eternal  life  to  give  them  peace  in  this  life.  6.  It 
is  commendable  to  keep  the  commandments.  7.  Christ  loved  tlie  young  ruler ; 
he  loves  all  who  are  seeking  him.  8,  True  love  to  God  will  show  itself  in  a 
willingness  to  give  as  he  may  grant  the  ability  and  opportunity.  9.  The 
twelve  had  little  of  this  world,  and  jjarted  with  it  to  follow  Christ:  the  rich 
young  ruler  had  great  possessions,  and  he  kept  them  but  lost  Christ.  10. 
Grace  and  glory  hereafter,  comfort  of  soul  and  blessings  here,  are  the  reward 
of  those  who  give  up  all  for  Christ, 

The  Coming  Cross:   The  Blind  Man  of  Jericho.     18:31-43.     Com- 
pare Matt.  20  :  17-19  ;  29-34  ;  jNIark  10  :  32-34  ;  46-52. 
Valley  of  the  Jordan,  a.d.  30. 

Mark's  account  of  these  incidents  is  more  full  than  that  of  other  evangelists. 
Luke  specially  states  that  "  all  the  things  "  written  in  the  "prophets  "  shall  be 
accomplished,  and  adds  that  the  disciples  did  not  understand  the  things  he 
said,  V.  34.  The  variations  in  the  account  of  the  healing  of  the  blind  man 
will  be  noticed  below. 

31.  all  [the]  things  that  «are  written]  The  twelve  were  taken  apart  by 
the  road,  see  Matt.  20:17,  and  privately  informed  of  the  coming  crisis  and  cruci- 
fixion. All  these  things  were  foretold  through  the  prophets.  See  Ps.  22  and  45 ; 
Is.  50  and  53  ;  Dan.  9  :  26,  and  many  other  passages.  Jesus  explains  that  he  is 
to  be  delivered  to  the  Gentiles,  to  be  mocked,  spit  upon,  scourged,  killed. 
Notice  the  particulars  that  are  given,  showing  how  fully  Jesus  knew  all  the 
details  of  his  coming  trial.  But  he  ends  with  a  note  of  victory  :  "  the  third 
day  he  shall  rise  again."     It  was  not  all  dark ;  there  was  sunrise  after  the 


Common  Version. 

31  ^Then  he  took  nnto  Mm  the  twelve,  and 
caid  unto  them,  Behold,  we  go  up  to  Jerusa- 
lem, and  all  things  that  are  written  by  the 
prophets  concerning  the  Son  of  man  shall  be 
accomplished. 

32  For  he  shall  be  delivered  nnto  the 
Gentiles,  and  shall  be  mocked,  and  spitefully 
entreated,  and  spitted  on: 

33  And  they  shall  scourge  Mm,  and  put  him 
to  death  ;  and  the  third  day  he  shall  rise 
again. 

31  And  they  understood  none  of  these 
things:  and  this  saying  was  hid  from  them, 
neither  knew  tiiey  tlie  things  which  were 
spoken. 


Revised  Version. 

31  And  he  took  unto  him  the  twelve,  and 
said  unto  them.  Behold,  we  go  up  to  .7ei  u- 
salem,  and  all  the  things  that  are  written 
through  the  prophets  shall  be  accomplished 

32  unto  the  Son  of  man.  For  he  shall  be 
delivered  up  unto  the  Gentiles,  and  shall  be 
mocked,  and  shamefully  entreated,  and  spit 

33  upon  :  and  they  shall  scourge  and  kill  him: 

34  and  the  third  day  he  sliall  rise  again.  And 
they  understood  none  of  these  things;  and 
this  saying  was  hid  from  them,  and  they 
perceived  not  the  things  that  were  said. 


254 


A  COMMENTARY   ON   THE  GOSPEL  OF  LUKE.        [Lcke  18 :  35-37. 


night  of  darkness  and  of  storm.  But  the  apostles  understood  none  of  these 
things.  The  saying  was  hid  from  them  ;  not  forcibly  withheld,  but  in  their 
dullness  of  spiritual  sight,  they  did  not  know  the  prophecies  so  as  to  recognize 
the  necessity  of  all  this  suffering  of  Christ  for  us.  Their  ideas  were  Jewish, 
and  of  a  temporal  reign  ;  and  they  could  not  think  the  suffering  needful.  It 
was  revealed  to  two  disciples  after  his  resurrection,  in  burning  words.  Luke 
24 :  32. 

35.  lligh  unto  Jericho]  An  account  of  this  miracle  is  given  by  each 
of  the  three  evangelists.  The  accounts  vary  in  the  details,  and  are  difficult 
to  harmonize  as  fragmentary  narratives  usually  are.  Matthew  mentions  two 
blind  men  that  were  healed ;  Mark  and  Luke  mention  only  one.  -  If  there 
were  two,  surely  there  was  one,  and  an  added  detail  does  not  imply  contra- 
diction. Matthew  and  Mark  appear  to  connect  the  miracle  with  Jesus  and 
his  disciples  as  they  *'  went  out  from  Jericho."  This  variation  is  more  difficult 
than  the  other,  for  it  is  an  apparent  contradiction,  but  it  may  be  apparent 
only,  for  there  are  many  ways  of  removing  it.  Of  the  dozen  or  more  suggested, 
a  few  more  prominent  ones  only  can  be  given  here  ;  1.  That  there  were  three 
persons  and  two  miracles  at  different  times  (Augustine,  Chemnitius,  Barra- 
dius,  Stella,  Lightfoot,  Gill,  Kitto,  Tischendorf,  Neander,  Wiseler,  Ebrard, 
Gresswell,  etc. ;  2.  That  "  nigh  "  is  used  in  the  general  sense  of  "to  be  in  the 
vicinity  of,"  and  not  necessarily  "  coming  to  "  the  city  (Grotius,  Doddridge, 
Scott,  Kobinson,  Le  Clerc,  Owen,  etc. ) ;  3.  That  there  were  two  Jerichos  in 
existence,  one  on  the  old  site,  and  a  new  city  a  short  distance  from  the  old 
one  (McKnigiit,  Farrar,  etc.)  ;  4.  That  one  called  to  him  as  Jesus  entered,  but 
was  not  healed  until  Jesus  departed,  when  he  was  joined  by  another,  and 
Luke  connects  the  healing  with  the  first  request  (Stier,  Trench,  Calvin, 
Bengel,  Ellicott,  Lange,  Hall,  Poole,  Jansenius,  Maldonatus,  Wordsworth, 
etc.)  ;  5.  That  we  know  too  little  of  the  details  to  be  able  to  reconcile  these 
notes  of  time  ;  fuller  knowledge  would  show  their  consistency  (Edersheim, 
J.  Brown,  and  substantially  also,  Alford,  Olshausen,  Chrysostom,  Meyer, 
Plumptre,  De  AVette,  etc.).  Suggestions  1,  4,  and  5,  are  more  probable  than 
the  others.  It  is  quite  evident  that  the  information  given  is  too  meagre  to 
enable  us  to  offer  a  satisfactory  solution,  but  our  ignorance  is  not  to  be  treated 
as  proof  that  the  accounts  are  contradictory.  Where  there  are  so  many 
possible  solutions,  it  would  be  very  unscientific  and  unscholarly  to  assume 
that  they  are  not  reconcilable.  We  can  surely  say  there  was  no  collusion 
between  these  writers,  and  here  is  strong  evidence  of  the  independence  of 
their  narratives.  The  quick  ear  of  the  blind  beggar  caught  the  sound  of  the 
multitude,  and  not  slow  to  use  the  tongue,  he  calls  to  know  what  it  meant. 

37.    Jesus  of  Nazareth  passeth  by]    The  blind  would  know  who  it 


Common  Version. 

35  ^  And  it  came  to  pass,  that  as  he  was 
come  nigh  unto  Jericlio,  a  certain  blind  man 
sat  by  the  way  side  beggins; : 

S6  And  hearing  the  multitude  pass  by,  he 
asked  what  it  meant. 

37  And  they  told  him,  that  Jesus  of  Naza- 
reth passeth  by. 


Reviskd  Veksion. 

35  And  it  came  to  pass,  as  he  drew  nigh 
unto  .Jericho,  a  certain  blind  man  sat  by 

36  the  way  side  begging :  and  hearing  a  multi- 
tude going  by,  he  inquired  what  this  meant. 

37  And  they  told  him,  that  Jesus  of  Nazareth 


Luke  18  :  38-43.]     THE  COMING  CROSS:    THE  BLIND  MAN  OF  JERICHO, 


255 


was  by  this  title.  It  is  remarkable,  however,  that  he  does  not  use  it  in  his  cry 
for  mercy,  but  says  "  Son  of  David."  Who  taught  him  to  say  this  ?  Chry- 
sostom  and  Augustine  suggest  with  much  force  that  the  Lord  gave  light  and 
sight  to  the  blind.  Did  he  understand  that  Jesus  was  the  Messiah  ?  When 
rebuked,  as  noisy,  blind  beggars  now  often  are  in  this  same  region,  he  cried 
the  louder,  "  Son  of  David,  have  mercy  on  me." 

40.  Jesus  stood  and  . .  asked  him]  Jesus  had  a  quick  ear  for  the  cry 
of  sufTering  humanity,  as  he  ha.s  now  for  that  of  his  true  people.  When  the 
blind  man  was  led  near  to  him,  Jesus  asked,  "  What  wilt  thou  ?  "  "  Sight," 
was  the  blind  man's  cry,  and  Jesus  responded  with  promptness,  dignity,  and 
love  :  "  Receive  thy  sight."  The  ground  of  the  healing  is  stated.  "  Thy 
faith  hath  made  thee  whole,"  or  "  hath  saved  thee."  Compare  Eph.  2 :  8. 
Jesus  does  not  pray  that  the  blind  man  shall  be  healed.  He  speaks  the  word 
as  at  creation,  and  the  blind  has  sight.  Compare  "  Let  there  be  light,"  Gen. 
1:3.  It  was  creative  power.  Longfellow  has  wrought  the  scene  into  a  poem 
closing  with  the  beautiful  lesson  : 

"Ye  that  have  eyes,  yet  cannot  see, 
In  darkness  and  in  misery. 
Recall  those  mighty  voices  three :  " 
'Ir/aov  kTiirjCov  jue  ! 
QdpcFEi  eyeipaij  VTraye  ! 
'H  TTiarig  aov  geguke  ge  ! 

43.    immediately  lie  received  his  sight]    After  his  blindness  was 

removed,  Jesus  was  the  first  object  he  saw.  The  healing  was  a  miracle  beyond 
dispute,  for  sight  came  at  once.  This  man,  no  longer  tied  by  his  blindness  to 
one  spot,  followed  Jesus,  giving  glory  to  God  for  his  healing.  The  multitude 
seeing  the  wonderful  miracle,  joined  the  blind  in  praising  God.  A  few  might 
cavil,  others  might  sneer,  but  the  blind  man  and  the  multitude  unite  in  testi- 
fying to  the  power  and  grace  of  God. 

Suggestive  Applications. — 1.  Jesus  is  the  hope  of  the  blind  in  body  and 
soul.     2.  When  Jesus  passes  by  let  those  blinded  by  sin  cry  to  him.     3.  Jesus 


Common  Yersion. 

38  And  he  cried,  saying,  Jesus,  thou  Son  of 
David,  have  mercy  on  me. 

39  And  they  which  went  before  rebuked 
him,  that  he  should  liold  his  peace  :  but  he  cried 
so  much  the  more,  Tliou  Son  of  David,  have 
mercy  on  me. 

40  And  Jesus  stood,  and  commanded  him  to 
be  brought  unto  him  :  and  when  he  was  come 
near,  he  asked  him, 

41  Saying,  What  wilt  thou  that  I  shall  do 
unto  thee?  And  he  said,  Lord,  that  I  may 
receive  my  sight. 

42  And  .Jesus  said  unto  him,  Receive  thy 
sight :  thy  faith  hath  saved  thee. 

43  And  immediately  he  received  his  sight, 
and  fnllowed  him,  glorifying  God  :  and  all  the 
people,  when  they  saw  it,  gave  praise  unto 
God. 


Revised  Version. 

38  passeth  by.     And  he  cried,  saying,  Jesus, 

39  thon  son  of  David,  have  mercy  on  me.  And 
they  that  went  before  rebuked  him,  that  he 
should  hold  his  peace  :  but  he  cried  out  the 
more  a  great  deal,  Tliou  son  of  David,  have 

40  mercy  on  me.  And  Jesus  stood,  and  com- 
manded him  to  be  brought  unto  him :  and 
when   he   was  come   near,  he  asked  him, 

41  What  wilt  thou  that  I  should  do  unto  thee? 
And  he  said.  Lord,  that  I  may  receive  my 

42  sight.  And  Jesus  said  unto  him,  Receive 
thy  sight:     thy    faith    hath    i  made    thee 

43  whole.  And  immediately  he  received  his 
sight,  and  fi>llowed  him,  glorifying  God : 
and  all  the  people,  when  they  saw  it,  gave 

praise  unto  God. 


Or,  saved  thee. 


256  A  COMMENTARY   ON   THE  GOSPEL  OF   LUKE.  [Luke  19  :  1. 

creates  light  for  eyes,  and  eyes  for  light.  4.  It  was  good  for  the  man  to  be 
blind,  for  this  caused  him  to  see  Jesus.  5.  The  worldly  crowd  keep  the 
sinner  from  Jesus.  6.  Jesus  has  mercy  on  the  blinded  sinner  who  seeks  him. 
7.  Never  forget  to  praise  God  for  his  blessings. 

Zacch^us  the  Publican.      19 : 1-10. 

Neae  Jericho,  a.d.  30. 

This  incident  and  the  so-called  parable  of  the  pounds  (minse),  are  given 
only  by  Luke.  While  "  the  poor  have  the  gospel  preached  to  them,"  Matt. 
11  : 5;  it  is  also  true  that  Jesus  gave  many  lessons  and  invitations  specially 
intended  for  the  rich.  Luke  records  a  greater  number  of  these  instances  than 
other  evangelists.  In  various  ways,  by  parable,  by  warning,  and  by  example, 
Jesus  brought  the  claims  of  his  kingdom  to  the  attention  of  persons  of  wealth. 
Luke  narrates  the  parable  of  the  Rich  Fool  hoarding  his  goods,  12 :  16-20 ; 
the  chief  Pharisee's  feast,  14 : 1-14 ;  the  parable  of  the  younger  son  who 
wasted  his  wealth  in  riotous  living,  15  :  11-24  ;  of  the  rich  man's  steward, 
16 : 1-8  ;  of  the  rich  man  clothed  in  purple  and  fine  linen  and  feasting 
sumptuously  every  day,  neglecting  Lazarus  and  the  poor,  16:19-31  ;  of  the 
rich  young  man  who  sought  eternal  life,  18  :  18-24;  of  Zacchseus  the  rich 
publican,  19  : 1-10  ;  of  the  rich  men  casting  into  the  Lord's  treasury,  with  the 
poor  widow,  21  : 1-4 ;  of  Joseph  of  Arimathea,  who  provided  a  tomb  and 
burial  for  Jesus,  fulfilling  the  prophecy,  '*  he  made  his  grave  with  the  rich,'' 
and  he  begged  Jesus'  body  of  Pilate,  23  :  50-53. 

1.  entered  .  .  .  through  Jericho]  or  literally  "  and  having  entered 
into,  he  was  passing  through  Jericho."  Luke  is  consistent  here  with  his 
former  statement  in  18:35.  Jericho  was  a  city  of  prehistoric  interest: 
captured  by  Joshua,  and  a  curse  pronounced  upon  any  one  who  should 
rebuild  it,  Josh.  6 :  20-26,  which  curse  fell  upon  Hiel,  530  years  later,  1  Kgs. 
16:  34;  the  center  of  a  school  for  the  prophets,  one  of  whom,  Elislia,  cured  its 
bitter  brackish  waters,  2  Kgs.  2  :  19-22  ;  reoccupied  after  the  captivity,  given 
by  Antony  to  Cleopatra,  who  sold  it  to  Herod  by  whom  it  was  enlarged  and 
made  his  Avinter  residence,  the  home  of  many  Jewish  priests,  the  "  city  of 
roses,"  of  palm  trees,  the  "  paradise  of  God."  Enjoying  a  semi-tropical  climate  • 
on  a  beautiful  and  fertile  plain,  it  was  in  many  ways  the  most  attractive  town 
in  the  Jordan  Valley.  In  the  time  of  our  Lord  the  old  site  had  gone  into 
decay  and  a  new  and  prosperous  city  had  sprung  up  about  a  mile  or  so  south- 
east on  the  same  green  and  flower-covered  oasis  upon  which  the  old  city  stood. 
Not  far  away  was  the  famous  fountain  of  Elisha  and  other  springs,  while 
grapes  in  abundance,  and  of  large  size,  besides  many  other  fruits  were  found 
there  almost  the  entire  year  round.  The  city  is  now  in  ruins  :  a  few  miser- 
able adobe  huts,  a  ruined  castle,  and  until  lately  a  solitary  palm  tree  (now 
gone)  are  all  that  is  left  to  mark  the  site  of  this  once  rich  city. 


Common  Version.  Revised  Version. 

CHAP.  XIX.— And  Jesus  entered  and  passed     19      And  he  entered  and  was  passing  through 
through  Jericho.  ' 


Luke  19:  2-4.] 


ZACCHiEUS  THE  PUBLICAN. 


257 


2.  ZaCCliaBllS  .  ,  .  publican  .  .  .  rich]  This  name  is  Jewish,  meaning 
pure,  and  is  found  in  ihe  Old  Testament  as  Zaccai,  Ezra  2:  9.  He  was  a 
"chief  publican,"  a  general  collector  of  the  district  of  Jericho  perhaps,  where 
a  large  revenue  was  derived  from  the  balsam,  balsam-honey,  and  dates,  which 
were  produced  in  abundance  in  this  region.  In  this  tax-collecting  business, 
specially  hated  by  the  Jews,  we  infer  that  Zacchseus  had  grown  rich.  Whether 
his  riches  were  honestly  or  dishonestly  gained  is  not  definitely  stated.  If  he 
liad  been  exceptionally  criminal  and  extortionate,  the  sacred  writer,  following 
the  usual  custom,  would  have  been  expected  to  inform  the  reader  of  it.  That 
he  had  not  wholly  withstood  the  temptations  incident  to  his  calling  is  implied 
in  his  vow  to  make  restitution  in  v.  8. 

3.  S011§:llt  lO  see  Jesus]  Zacchseus  had  heard  no  doubt  of  the  kindness 
Jesus  had  siiown  to  tlie  publicans,  and  of  his  great  fame.  Prompted  by  a  mixed 
motive  of  curiosity  and  of  admiration 
for  so  great  a  person,  he  tried  to  see 
Jesus,  but  the  crowd  was  so  dense  that 
Zacchseus,  small  in  stature,  could  not 
see  him,  though  not  too  small  for  Jesus 
to  see.  Other  persons  as  remarkable 
as  Zacchffius  were  little  in  stature,  as 
Plato,  Paul,  and  the  English  poet  Po{)e. 
The  crowd  often  hide  Clnist  from  the 
soul. 

4.  climbed  up  into  a  sycamore 

tree]  Having  run  on  into  the  front  of 
or  before  the  crowd,  he  climbed  up  into 
a  "  sycomore,"  or  Egyptian  fig-tree,  to 
see  him.  The  tree  is  not  the  same  as 
the  sycamine  or  mulberry  in  17  :  6,  nor 
as  our  American  sycamore,  but  is  the 
ficus  sycomorus,  a  common  tree  now  in 
the  Jordan  Valley  and  on  the  Syrian 
coast.  See  Pal.  Memor.  Flora,  p.  411. 
Prof.  Post,  of  Beirut,  says  "  the  tree  is 
found  in  the  public  squares  and  by  the  road  sides  of  Syrian  cities.  A  gigan- 
tic one  overshadows  the  chief  entrance  of  Damascus.  Its  broad  spreading 
and  low  branches  make  it  a  peculiarly  easy  tree  tociimb."  Regardless  of  the 
sneers  of  others,  or  of  fashionable  dignity  and  propriety,  Zacchseus  climbed 
the  "  sycomore "  as  Jesus  was  to  pass  that  way.     Erom  v.  1   (see  revised 


KGYPTIAN    FIG. 


Common  Version. 

2  And,  behold,  there  loas  a  man  named  Zac- 
cheiis,  which  was  the  chief  among  the  pub- 
licans, and  he  was  rich. 

3  And  he  sought  to  see  Jesus  who  he  was; 
and  could  not  for  the  press,  because  he  was 
little  of  stature. 

4  And  he  ran  before,  and  climbed  up  into  a 
sycamore  tree  to  see  him  ;  lor  he  was  to  pass 
that  wa>/. 

17 


Revised  Version. 

2  Jericho.  And  behold,  a  man  called  by  name 
Zaccbseus;  and  he  was  achief  publican,  and 

3  he  was  rich.  And  he  sougbt  to  see  Jesus 
who  he  was  ;  and  could  not  fur  the  crowd, 

4  because  he  was  little  of  stature.  And  he 
ran  on  before,  and  climbed  up  into  a  syco- 
more tree  to  see  him :  for  he  was  to  pass 


258 


A  COMMENTARY   ON    THE   GOSPEL   OF   LUKE. 


[Luke  19  : 5-8. 


reading)  it  is  fair  to  infer  that  the  tree  was  in  Jericho,  perhaps  by  the  market- 
place or  open  square. 

5.  I  must  abide  at  thy  house]  And  as  he  came  to  the  place, 
Jesus  having  looked  up,  said  to  him,  Zacchseus,  haste,  come  down,  for 
to-day  at  thy  house  I  must  abide.  He  that  could  see  and  call  Nathanael 
by  name  under  a  fig-tree,  John  1 :  48,  could  see  and  know  Zacchseusm  a  fig-tree. 
He  invites  himself  as  a  guest  to  abide,  /uelvat,  which  implies  a  stay  of 
some  time,  as  over  night  or  longer.  This  is  the  only  instance  noted  in  the 
gospels,  when  Jesus  invited  himself  to  be  a  guest  with  another.  Blessed  is 
any  man  in  whose  house  Jesus  chooses  to  abide  !  Tradition  now  points  out  a 
house  on  the  plains  of  Jericho  called  the  house  of  Zacchseus,  but  of  course 
tradition  here  is  wrong.     The  house  is  unknown. 

6.  received  him  joyfully]  What  a  change  this  must  have  wrought  in 
the  mind  of  Zacchseus !  The  rulers  of  the  Jews  treated  him  with  disdain. 
His  wealth  did  not  introduce  him  into  their  society.  He  was  greeted  in 
"good  society  "  of  his  time  with  coldness,  scorn  and  insults.  But  tlie  greatest 
of  all  comes  to  his  house  as  a  guest.  Zacchseus  receives  him  joyfully,  not  in 
pride,  but  with  a  rightful  appreciation  of  the  character  of  his  guest,  as  we 
shall  soon  see. 

"There  is  a  class  in  the  United  States  [and  England],"  says  John  Hall, 
"whom  for  a  different  reason  we  call  publicans,  shut  out  from  the  means  of 
grace  by  a  sentiment  concerning  them  known  to  be  in  force  in  the  churches. 
How  are  they  to  be  reached  ?  How  their  wives  and  children  ?  .  .  Intercourse 
with  them  would  occasion  '  murmuring  '  among  many  good  people.  In  our 
Lord's  case  the  attendant  crowd  was  quite  scandalized  by  our  Lord's  course." 
This,  as  every  other  class,  is  to  be  reached,  by  loving  their  souls,  and  feeling 
and  showing  affection  for  them.  We  can  love  them  while  we  hate  their 
works.  They  "  all,"  the  crowd  (not,  however,  including  the  disciples,  for 
there  was  a  Matthew  the  publican  among  them)  murmured  (the  Greek  word 
imitates  the  grumbling,  guttural  sound  of  their  voices),  "  he  is  gone  in  to 
lodge  with  a  man  that  is  a  sinner."  Jesus  braves  the  national  feeling  against 
publicans  to  correct  it. 

8.  half  of  my  goods  I  giye  to  the  poor]  Here  a  rich  publican  volun- 
tarily gives  up  half  of  his  goods  for  the  poor.  A  striking  contrast  to  the  rich 
young  ruler  who  sought  eternal  life,  but  would  not  give  his  possessions  to  the 


Common  Version. 

5  And  when  Jestis  came  to  the  place,  he 
looked  up,  and  saw  him,  and  said  nnto  him, 
Zaccheus,  make  haste,  and  come  down  ;  for 
to  day  I  must  abide  at  thy  house. 

6  And  he  made  haste,  and  came  down,  and 
received  him  joyfully. 

7  And  when  they  saw  it,  they  all  murmured, 
saying.  That  he  was  gone  to  be  guest  with  a 
man  that  is  a  sinner. 

8  And  Zaccheus  stood,  and  said  unto  the 
Lord  ;  Behold,  Lord,  the  half  of  my  goods  I  give 
to  the  poor;  and  if  I  have  taken  any  thing 
from  any  man  by  false  accusation,  I  restore 
him  fourfold. 


Revised  Version. 

5  that  way.  And  when  Jesus  came  to  the 
place,  he  looked  up,  and  said  unto  him, 
Zaccha^us,  make  haste,  and  come  down  ;  for 

6  to-day  I  must  abide  at  thy  house.  And  he 
made   haste,  and  came  down,  and  received 

7  him  joyfully.  And  when  they  saw  it,  they 
all  murmured,  saying.  He  is  gone  in  to  lodge 

8  with  a  man  that  is  a  sinner.  And  Zac- 
chajus  stood,  and  said  unto  the  Lord,  Be- 
hold, Lord,  the  half  of  my  goods  I  give  to 
the  poor;  and  if  I  have  wrongfully  exacted 
aught    of  any    man,    I   restore    fourfold. 


Luke  19 : 


ZACCH^US  THE  PUBLICAN. 


259 


poor !  Luke  18  :  18-23.  Zacchfeus  bravely  stood  forth  before  Jesus  and  made  this 
sacrifice  willingly.  "I  give  them  now."  He  does  not  wait  till  death,  and 
bequeath  them  to  the  poor.  To  will  property  for  Christian  objects  is  well, 
but  it  is  not  the  highest  type  of  Christian  benevolence.  Old  Basil  sternly 
says  of  it,  "  brave  piety  that  hoards  till  death  compels  a  will ;  then  ink  and 
paper  do  it  all !    It  is  death,  not  you,  that  gives  it." 

restore  .  .  fourfold]  Zacchseus  is  not  only  an  example  of  noble  Chris- 
tian giving,  he  is  also  a  fine  example  of  Christian  restitution.  One  is  as  much 
needed  in  this  nineteenth  century  as  the  other.  "If  I  have  wrongfully  ex- 
acted aught  of  any  man,  I  restore  fourfold."  Some,  as  Meyer  and  Olshausen, 
hold  that  this  now  includes  the  consciousness  of  unworthiness  and  his  deter- 
mination to  make  abundant  compensation  for  his  former  guilt ;  in  short,  that 
it  is  a  form  of  self-confessed  dishonesty.  Others  think  it  implies  unimpeach- 
able integrity.  It  has  also  been  held  to  be  declarative,  that  it  was  his  habit 
to  restore  fourfold.  None  of  these  views  seem  to  be  grounded  upon  the  best 
principles  of  interpretation.  The  last  view  is  not  grammatically  tenable,  for 
it  is  the  precise  form  of  a  vow,  "  I  give,"  "  I  restore,"  relating  to  a  present 
purpose  and  act.  Of  the  other  two  views,  the  first  is  nearer  in  accord  with  the 
natural  meaning  of  the  text  and  context.  Yet  placing  restitution  after  giving 
half  of  his  goods  to  the  poor  fairly  implies  that  much  of  his  wealth  has  been 
gained  honestly,  so  far  as  his  own  conscience  could  decide.  The  Mosaic  laws 
required  only  a  fifth  besides  the  principal,  where  the  person  confessed  his 
wrong  and  voluntarily  offered  restitution,  Xum.  5:7.  "  If  the  theft  be  cer- 
tainly found  in  his  hands  alive,"  of  cattle  or  sheep,  he  must  restore  double,  Ex. 
22:  4.  If  he  has  killed  the  animals,  he  must  restore  fivefold  for  an  ox,  and 
fourfold  for  a  sheep,  Ex.  22  :  1.  Zacchseus  set  for  himself  the  severer  rule  of 
the  law  as  to  restitution.  What  a  marvellous  change  such  a  conversion  of 
every  person  in  a  community  would  make !  A  change  that  would  reach  the 
pocket  and  cause  full  restitution  for  all  gains  from  cheating,  overreaching, 
sharp  trading ;  of  restitution  for  slander  of  good  name ;  for  depreciation  of 
character,  of  work  ;  and  a  willingness  to  do  well  when  the  ability  or  opportunity 
was  wanting!  This  act  of  Zacchseus  inspires  confidence  in  the  genuineness 
of  his  conversion.  "Who  will  follow  his  example?  The  common  version 
has,  "taken  by  false  accusation,"  which  is  substantially  the  same  in  meaning 
as  the  revised  reading.  The  root  of  the  Greek  word  is  also  the  root  of  our 
English  word  "sycophant."  It  was  originally  api>lied  in  Athens  to  those 
who  informed  against  persons  that  illegally  exported  figs.  Hence  the  root 
word  from  which  "sycophant"  is  derived  meant  a  "fig  informer,"  and  thence 
any  person  who  gave  false  or  frivolous  information  against  another. 

9.  salvation  come  to  this  house]  How  strongly  this  contrasts  with 
the  announcement  after  the  rich  young  ruler  went  away  sorrowing !  The 
Holy  Spirit  seemed  to  have  caused  these  two  cases  of  rich  men  to  be  recorded 


Common  Version. 

9  And  Jesus  said  unto  him,  This  day  is  sal- 
vation come  to  this  house,  forasmuch  as  he 
also  is  a  son  of  Abraham. 


Revised  Version. 


9  And  Jesus  said  UHto  him.  To-day  is  salva- 
tion come  to  this  house,  forasmuch  as  he 


2Q0  A   COMMENTARY  ON   THE  GOSPEL  OF  LUKE.      [Luke  19  :  10, 11. 


near  together,  that  none  might  be  wholly  discouraged  by  the  discourse  on  tlie 
danger  and  hindrance  of  riclies,  and  that  some  rich  ones  might  be  led  to  imi- 
tate Zacchfeus  in  having  salvation  come  to  their  souls.  The  last  clause  implies 
that  Zacchseus  was  a  Jew,  a  natural  son  of  Abraham,  and  also  a  true  spiiitual 
son.  He  was  a  lost  son,  as  v.  10  implies,  but  now  found  and  saved.  The 
lost,  Jesus  came  to  seek,  see  Matt.  10  :  6  ;  15  :  24  ;  Luke  15  : 1-32. 

Suggestive  Applications. — 1.  Any  one,  however  small,  who  sincerely 
seeks  Jesus  may  find  liim.  2.  All  should  use  every  opportunity  to  see  and 
know  Jesus.  3.  Put  yourself  in  the  way  of  the  means  of  grace,  and  grace 
will  come  to  you.  4.  When  we  seek  Christ,  he  will  be  found  to  have  sought 
us.  5.  Let  Christ  abide  in  your  house.  6.  Determine  to  be  a  true  disciple 
at  any  cost.  7.  Make  restitution  to  any  that  you  have  wronged.  8.  Give  to 
the  poor  and  to  Christian  causes,  while  you  are  alive  and  in  good  heaUh  ; 
tlien  you  will  secure  your  gifts  against  being  lessened  and  wasted  in  lawsuits 
and  strifes  after  you  are  gone.  9.  Christ  seeks  and  saves  the  lost :  all  im- 
penitent sinners  are  lost. 

Parable  of  the  Min^  or  Pounds.  19  :  11-27. 

At  or  near  Jericho,  a.d.  30. 

This  parable  of  the  Minse,  related  by  Luke  only,  closely  resembles  that  of 
the  talents,  Matt.  25  :  14-30.  Calvin  and  a  few  others  treat  them  as  identicah 
The  differences  are  wide  and  marked.  In  the  talents :  1,  it  is  a  man  ;  2,  all 
his  property  is  intrusted  to  all  his  servants;  3,  different  sums  are  intrusted  to 
each,  according  to  his  ability ;  4,  a  large  sum,  talents  (about  $1000),  to  each 
one;  5,  the  reward  is  in  kind — many  things;  6,  the  one  thriftless  servant  is 
deprived  of  his  trust  and  also  punished  ;  7,  there  are  no  citizens.  In  tlie 
parable  of  the  Minse:  1,  it  is  a  nobleman  going  for  a  kingdom  ;  2,  he  intrusts 
ten  minae  only  to  ten  of  his  servants ;  3,  to  each  one  the  same  sum ;  4,  a 
small  sum,  about  $16,  to  each;  5,  the  reward  is  not  in  kind;  "servants" 
are  made  "  rulers  "  over  cities ;  6,  the  thriftless  servant  is  deprived  of  his  trust, 
but  no  other  punishment  added ;  7,  citizens  rebel ;  8,  send  a  message  after  the 
nobleman  ;  9,  the  rebel  "enemies"  are  slain.  The  lesson  of  that  is  "watch," 
for  the  return  will  be  unexpected ;  of  this,  wait  patiently,  for  the  kingdom  of 
God  will  not  immediately  appear.  This  parable  was  probably  spoken  at 
Jericho  to  the  disciples  and  crowd  about  the  house  of  Zacchseus.  The  other 
was  spoken  on  Olivet  a  week  later,  to  four  disciples  alone. 

11.    nigh  to  Jerusalem  and  .  •  •  the  kingdom]    Jericho  was  only 

about  fifteen  to  eighteen  miles  from  Jerusalem.  Crowds  were  going  up  with 
Jesus  to  the  passover.     Many  supposed  he  would  soon  declare  himself  the 


Common  Version. 

10  For  the  Son  of  man  is  come  to  seek  and 
to  save  that  which  was  lost. 

11  And  as  they  heard  these  things,  he  added 
and  spake  a  parable,  because  he  was  nigh  to 
Jerusalem,  and  because  they  thought  that 
the  kingdom  of  God  should  immediately  ap 


Revised  Version. 

10  also  is  a  son  of  Abraham.  For  the  Son 
of  man  came  to  seek  and  to  save  that  which 
was  lost. 

11  And  as  they  heard  these  things,  he  added 
and  spake  a  parable,  because  he  was  nigh  to 
.Ternsalem,  and  becaus^e  they  supposed  that 


P^'^r.  I        my  kiugdum  of  God  was  immediately  to  ap- 


Luke  19 :  12-16.]  PARABLE  OF  THE  MINiE  OR   POUNDS.  261 


Messiah  and  visibly  set  up  the  kingdom.  To  correct  their  mistakes  and  to 
teach  patient  waiting  and  that  tlieir  future  duty  was  waiting  and  working, 
not  ruling  as  attendants  on  a  king  or  in  a  court,  he  spoke  a  paral)le. 

12.  certain  iioblemaii  . . .  to  receive  ...  a  kingdom]    The  cliief 

facts  in  the  parable  may  be  said  to  have  a  basis  in  the  actual  history  of  those 
times.  The  "nobleman"  seeks  a  kingdom  in  a  far  country.  Thus  Herod 
the  Great  went  to  Rome  to  be  made  king  ;  and  Archelaus  also.  The  latter 
received  a  kingdom,  but  not  the  title  of  king.  The  Jews  sent  an  embassy  to 
oppose  his  appointment,  as  the  citizens  are  said  to  have  done  in  the  parable. 
The  "  nobleman,"  however,  here  represents  Christ  leaving  at  the  ascension  to 
receive  the  spiritual  kingdom,  and  to  return  for  a  reckoning,  or  the  judgment. 

13.  ten  servants  .  .  .  ten  pounds]  "  Ten  servants  of  his,"  but  not  all 
his  numerous  retinue  of  servants.  The  Greek  word  for  "  pounds "  means, 
not  the  Hebrew  Mina,  eq^ial  to  100  shekels,  but  probably  the  Attic  mina, 
which  was  equal  to  100  drachmas,  or  over  £3  of  English  money  (see 
margin),  and  worth  from  $16  to  $18.  The  English  "  pounds "  is  so  mis- 
leading as  to  the  amount,  that  it  would  have  been  better  to  have  trans- 
ferred the  word  mince  to  the  English  text.  Each  servant  was  intrusted  with  a 
mina,  and  commanded  to  "occupy,"  in  the  old  English  sense  of  "trade"  or 
"do  business"  with  it,  until  the  nobleman's  return. 

14.  citizens  hated  llini,  and  sent]  This  is  a  feature  not  in  the  parable 
of  the  talents.  The  Jews  had  actually  sent  such  an  ambassage  after  Archelaus 
to  Rome.  It  signifies  first  the  feeling  of  the  Jews  towards  Jesus,  see  John 
19  :  12,  15,  21  ;  and  more  broadly  the  spirit  of  all  impenitent  persons  towards 
Christ  as  a  spiritual  King.  The  Jewish  rulers  rejected  Jesus  as  their  Messiah  ; 
the  godless  reject  him  as  their  King.     See  Rom.  8  :  7. 

15.  having:  received  the  kingdom]  The  opposition  and  rebellion 
of  the  citizens  (compare  the  "  citizen  "  in  the  parable  of  the  prodigal  son, 
Luke  15  :  15)  proved  futile.  The  nobleman  received  the  kingdom.  Christ 
shall  have  his  kingdom.  Wicked  men  and  devils  cannot  defeat  his  purpose. 
On  his  return  he  calls  the  servants  to  give  to  him  an  account  of  their  work. 

16.  thy  pound  ...  ten  pounds]     The  first  servant  modestly  says,  "  thy 


Common  Aversion. 

12  He  said  therefore,  A  certain  nobleman 
went  into  a  far  country  to  receive  for  himself  a 
kiiisdom.  and  to  return. 

13  And  he  called  his  ten  servants,  and  deliv- 
ered them  ten  pounds,  and  said  unto  them, 
Occupy  till  I  come. 

14  But  his  citizens  hated  him,  and  sent  a 
messMge  after  him,  saying.  We  will  not  have 
this  ma7i  to  reign  over  us. 

15  And  it  came  to  pass,  that  when  he  was 
returned,  having  received  the  kingdom,  then 
he  commanded  these  servants  to  be  called  unto 
him,  to  whom  he  had  given  the  money,  that  he 
might  know  how  much  every  man  had  gained 
by  trading. 

16  Then   came  the  first,  saying,  Lord,  thy 


Revised  Version. 

12  pear.  He  said  therefore.  A  certain  nobleman 
went  into  a  far   country,  U)  r<Teive  for  hitn- 

13  self  a  kingdom,  and  t..  return.  And  he 
called  ten  "i  servants  of  his,  and  gave  thera 
ten  2  pounds,  and  said  unto  them,  Trade  ye 

14  herewith  till  I  come.  But  his  citizens  hated 
him,  and  sent  an  amliassage  after  him,  say- 
ing, We  will  not  that  thic  man  reign  over 

15  us.  And  it  came  to  pa.ss,  when  he  was  come 
back  again,  having  received  the  kingdom, 
that  he  commanded  the.se  l  servants,  unto 
whom  he  had  given  the  money,  to  be  called 
to  him,  that  he  might  know  what  they  lia.l 

16  gained  by  trading.  And  the  first  came 
before  bim,  saying,  Lord,  thy  pound  hath 


pound  hath  gained  ten  pounds. 

;S/»«:ht"'tilated  a  pound,  is  equal  to  one  hundred  drachmas.     See  ch.  xv.  8. 


262 


A  COMMENTARY  ON  THE  GOSPEL  OP  LUKE.        [Luke  19  :  17-22. 


mina,"  not  my  industry,  my  shrewdness,  my  faithfulness,  but  "  thy  mina  "  has 
gained  ten  more.  In  the  talents  the  servant  said  "  I  have  gained,"  Matt. 
25 :  20.  In  spiritual  gains,  both  are  true,  for  believers  are  co-workers  with 
God.  He  gives  salvation,  opportunities,  grace;  believers  accept  and  use  the 
gifts  of  his  grace.  Compare  1  Cor.  3:9;  15  :  10  with  Phil.  2  :  12,  13.  This 
servant  had  increased  his  pound  1000  per  cent.  How  rich  may  be  the  gains 
in  grace  and  truth,  even  in  the  ordinary  and  common  gifts  offered  to  all 
alike  ! 

17.    faithful  in  a  very  little,  liave  tliou  authority]    The  ground  of 

the  reward  is  not  the  amount  the  servant  gained,  but  his  faithfulness  "  in  a 
very  little."  For  his  fidelity  in  this  little  as  a  servant,  he  is  exalted  to 
authority  over  cities.  The  world's  measure  of  worth  is  the  amount  of  success  ; 
God's  measure  is  fidelity.  The  duties  and  cares  of  this  life  often  seem 
insignificant,  and  useless  drudgery,  but  they  are  tests  of  character.  They  are 
a  good  measure  of  fidelity.  The  great  souls  in  God's  sight  are  not  always 
those  of  great  talents,  but  of  great  fidelity  in  little  things.  The  reward 
of  the  first  two  servants  was  proportioned  to  their  respective  fidelity  as 
proved  by  their  respective  gains  on  exactly  the  same  sum.  One  was  given 
authority  over  "  ten  cities  ;  "  the  other,  without  the  special  commendation, 
"  well  done,"  and  etc,,  though  that  may  be  implied,  is  granted  authority  over 
"five  cities." 

20,    another  came  . . .  here  is  thy  pound]    The  third  case  is  the 

lazy,  idle  servant,  bringing  "  thy  pound '"  laid  up  in  a  *'  napkin,"  or  cloth 
commonly  used  for  hiding  away  money.  He  claimed  credit  for  honesty  in 
not  stealing  or  losing  the  mina,  and  for  returning  it  safely  to  his  master. 
But  he  had  not  been  faithful  in  obeying  his  master's  charge  :  "  Trade  ye  here- 
with till  I  come."  See  v,  13,  revised  reading.  He  clearly  felt  guilty,  for  he 
proceeds  to  make  a  lame  excuse.  He  impudently  throws  the  blame  of  his 
indolence  upon  his  master,  as  sinners  throw  the  blame  for  their  sin  upon  God, 
and  upon  his  severity  in  exacting  righteousness,  resistance  to  sin,  watching, 
waiting,  and  working   in  his   kingdom.     So  the  servant  professes  to  liave 


Common  Version. 

17  And  he  said  unto  him,  Well,  thou  good 
servant :  because  thou  hast  been  faithful  in  a 
very  little,  have  thou  authority  over  ten  cities. 

18  And  the  second  came,  saying,  Lord,  thy 
pound  hath  gained  five  pound.s. 

19  And  he  said  likewise  to  liim.  Be  thou  also 
over  five  cities. 

20  And  another  came,  saying,  Lord,  behold, 
here  is  thy  pound,  which  I  have  kept  laid  up  in 
a  napkin : 

21  For  I  feared  thee,  because  thou  art  an 
austere  man  :  thou  takest  up  that  thou  layedst 
not  down,  and  reapest  that  thou  didst  not 
sow. 

22  And  he  saith  unto  him,  Out  of  thine  own 
mouth  will  I  judge  thee,  i/iOM  wicked  servant. 
Thou  knewest  that  I  was  an  austere  man,  tak- 
ing up  that  I  laid  not  down,  and  reaping  that 
1  did  not  sow : 

^  Gr.  bundseivuut. 


Revised  Version. 

17  made  ten  pounds  more.  And  he  said  unto 
him.  Well  done,  thou  good  ^  servant :  be- 
cause thou  wast  found  faithful  in  a  very 
little,  have  thou  authority  over  ten  cities. 

18  And  the  second  came,  saying,  Thy  pound, 

19  Lord,  hath  made  five  pounds.  And  he  said 
unto  him  also.  Be  thou  also  over  five  cities. 

20  And  -'another  came,  saying,  Lord,  behold, 
here  is  thy  pound,  which  I  kept  laid  up  in 

21  a  napkin  :  for  I  feared  thee,  because  thou 
art  an  austere  man  :  thou  takest  up  that 
thou   layedst   not  down,   and  reapest  that 

22  thou  didst  not  sow.  He  saith  unto  him. 
Out  of  thine  own  mouth  will  I  judge  thee, 
thou  wicked  i  servant.  Thou  knewest  that 
I  am  an  austere  man,  taking  up  that  I  laid 
not  down,  and  reaping  that  I  di>i  not  sow  ; 


i  Gr.  the  other. 


Luke  19  :  23-26.] 


PARABLE  OF   THE   MINiE  OR  POUNDS. 


263 


"feared"  the  austerity,  and   as  he  thinks,  unjust  methods  of  his  master,  as 
stated  in  v.  21. 

23.  Wherefore  .  .  not]  The  servant's  confession  condemns  liim,  as 
wanting  in  common  prudence.  For  if  he  thought  his  master  to  he  such  a 
person  as  he  describes,  ordinary  sense  and  foresight  would  have  dictated 
another  course  pointed  out  plainly  by  the  master,  that  is,  giving  the  monev  to 
the  "bank,"  that  it  might  be  returned  with  the  usual  increase.  The  (ireek 
word  for ''bank"  means  literally  a  "table"  or  "bench,"  used  by  monev- 
changers  in  tho.se  times.  Prof.  Post  says  that  banks,  in  our  sense,  were 
unknown  in  Syria  then,  as  they  are  now  in  all  Asiatic  countries  not  under 
European  influence.  The  exchangers  or  money-lenders  are  abundant,  but 
not  incorporated  or  under  government  inspection.  They  now  give  from  eigiit 
to  twelve  per  cent.,  and  take  from  twelve  to  fifty,  according  to  the  security 
offered.  The  interest  is  counted  in  with  the  principal  in  advance,  and  a  prom- 
ise to  pay  given  covering  both.  In  Moslem  communities  this  is  done  to 
dodge  the  rule  forbidding  all  taking  of  interest.  In  Christ's  day  the  Greeks 
and  Romans  al.so  had  exchangers  and  money-lenders,  wlio  conducted  business 
on  a  "  bench  "  or  "  table,"  and  when  they  failed  to  meet  their  promise.s,  their 
bench  or  table  was  broken  in  pieces.  Hence  our  term  "  bank  "  and  "  broken 
bank." 

24.  Take  . .  the  pound  .  .  give  it]  The  lazy,  idle  .servant  had  the  mina 
intrusted  to  him,  taken  away.  Gaining  nothing,  one  loses  all  in  spiritual 
things.  The  master,  now  a  king,  commands  the  money  to  be  given  "  unto 
him  that  hath  ten  pounds."  There  is  a  startling  principle  wrapped  up  in  this 
command. 

The  thriftless  poor  will  grow  poorer,  while  the  thrifty  rich  will  grow  richer. 
This  law,  which  we  see  prevailing  in  tiie  financial  world,  seems  here  to  be  rec- 
ognized as  true  also  in  the  spiritual  world.  It  is  widely  different,  however, 
from  the  perverted  form  in  which  this  law  is  often  stated,  "the  poor  are 
growing  poorer,  and  the  rich  are  growing  richer ; "  that  is,  absolutely  and 
irrespective  of  their  indu.stry,  thrift,  good  habits,  and  fidelity.  Tiiat  is 
con.spicuously  untrue.  There  are  thousands  of  rich  persons  in  America 
today,  who  landed  on  its  shores,  or  began  life  here  poor,  forced  to  win  their 
daily  bread  by  running  on  errands  or  by  the  day's  work.  The  soul  that  is 
given  grace  must  use  that  grace  or  lose  it.  See  Rev.  2:5.  Tlie  principle  is 
definitely  stated  in  v.  26,  lest  any  reader  should  miss  the  true  application. 


Common  Version. 

23  Wherefore  then  gavest  not  thou  my 
money  into  the  bank,  that  at  my  coming  I 
might  have  required  mine  own  with  usury? 

24  And  he  said  unto  them  that  stood  by, 
Take  from  him  the  pound,  and  give  it  to  him 
that  hath  ten  pounds. 

25  (And  they  said  unto  him.  Lord,  he  hath 
ten  pounds.) 

26  For  I  say  unto  you,  That  unto  every  one 
which  hath  shall  be  given  ;  and  from  him  that 
hath  not.  even  that  he  hath  shall  be  taken  away 
from  him. 

lOr,  I  should  hare 


Revised  Version. 

2.3  then  wherefore  gavest  thou  not  my  money 
into  the  bank,  and  ^I  at  my  coming 
should    have    required    it    with     interest  ? 

24  And  he  said  unto  them  that  stood  by,  Take 
away  from  him  the  pound,  and  give  it  unto 

25  him  that  hath  the  ten  pounds.  And  they 
said  unto  him,  Li>rd,   he  hath  ten  pounds. 

26  I  say  unto  you,  that  unto  every  one  that 
hath  sha'l  be  given  ;  but  from  him  that 
hath  not,  even  that  which  he  hath  shall  be 


aud   retjiiiyed 


2G4 


A  COMMENTARY   ON  THE   GOSPEL  OF   LUKE.        [Luke  I'J 


-29. 


27.  mine  enemies  .  .  slay  them]  The  nobleman  speaking  as  a  king, 
and  having  judged  llie^en  servants,  now  turns  his  attention  to  the  ''citizens" 
of  V.  14.  He  calls  them  "enemies."  Their  act  was  rebellion,  and  he  treats 
them  as  rebels,  for  they  were  guilty  of  treason  against  his  government.  So  he 
conmiands  them  to  be  slain  in  his  presence,  after  the  custom  of  Eastern  rulers 
of  that  time.  The  Jewish  nation  was  destroyed.  Those  who  refuse  volun- 
tarily to  submit  to  Christ,  will  be  overcome  at  last  by  force ;  the  wrath  of  the 
Lamb,  Rev.  6 :  16.  The  application  of  the  parable  is  in  the  main  obvious.  Its 
spiritual  lessons  may  be  summed  up  thus :  the  nobleman  represents  Christ ; 
the  going  away,  his  ascension  into  heaven  ;  receiving  a  kingdom,  his  enthrone- 
ment as  King  of  saints ;  the  ten  servants,  Christ's  disciples  and  followers  ;  the 
money,  forgiveness,  grace  and  the  Spirit  given  to  all  alike  ;  the  return,  Christ's 
final  coming  to  judge  saints  and  the  world  ;  the  profitless  servants,  professed  and 
false  disciples,  like  Judas  among  the  twelve ;  the  citizens,  his  enemies,  represent 
primarily  the  Jewish  people,  and  generally  all  impenitent  sinners.  The  parable 
also  teaches  that  the  disciples  were  not  to  expect  the  second  coming  of  Christ 
immediately ;  and  were  to  be  working  with  fidelity  while  watching  and  wait- 
ing ;  that  the  reward  would  be  proportioned  to  the  thrift  and  fidelity  of  each 
disciple  ;  even  where  the  gifts  and  opportunities  were  the  same,  the  unfaithful 
disciple  would  lose  all ;  and  the  rebellious  and  impenitent  will  be  finally 
destroyed. 

The  Kingly  Entry  into  Jerusalem.    19 :  28-40.    Compare  Matt.  21  : 

1-11 ;  Mark  11 : 1-10 ;  John  12  :  12-19. 

.Jericho  to  Jerusalem,  a.d.  30. 

28.  he  went  .  .  up  to  Jerusalem]  Having  left  Jericho,  Jesus  as  a 
leader  went  on  before  the  disciples  and  the  multitude  going  up  to  Jerusalem. 
It  was  an  ascent  all  the  way  ;  a  steep  one  some  of  the  way.  Jericho  was 
about  eighteen  miles  by  the  winding  road  from  Jerusalem,  and  the  top  of 
Olivet  is  3,500  feet  higher  than  Jericho. 

29.  nigh  .  .  Bethphage  and  Bethany]  The  site  of  Bethany  (house  of 
dates)  is  fixed  on  the  eastern  slope  of  Olivet,  about  two  miles  from  Jerusalem. 
It  is  over  400  feet  lower  than  the  summit  of  Olivet,  and  about  30  J  feet  lower 
than  Zion  in  Jerusalem.  The  site  of  Bethphage  (house  of  unripe  figs)  is  un- 
settled. It  has  been  placed  in  nearly  every  direction  from  Bethany.  Origen, 
Jerome,  Reland  and  Robinson  place  it  east  of  Bethany  ;  Calmet,  Wieseler, 
Lange  and  Hug,  west  of  Bethany  ;  others  place  it  north  of  Bethany.  Tre- 
lawney  Saunders,  in  the  latest  map  issued  by  the  Palestine  Fund,  places  it 


Common  Version. 

27  But  those  mine  enemies,  which  would 
not  that  I  should  reign  over  them,  bring 
hither,  and  slay  them  bef'oie  me. 

28  ^  And  when  he  had  thus  spoken,  he  went 
before,  ascending  up  to  Jerusalem. 

29  And  it  came  to  pass,  when  lie  was  come 
nigh  to  Bethphage  and  Bethany,  at  the  mount 
called  the  mount  of  Olives,  he  sent  two  of  his 
disciples, 


28 


Revised  Version. 

taken  away  from  him.  Howbeit  these 
mine  enemies,  who  would  not  that  I  should 
reign  over  them,  bring  hither,  and  slay 
them  before  me. 

And  when  he  had  thus  spoken,  he  went 
on  before,  going  up  to  Jerusalem. 

And  it  came  to  pass,  when  he  drew  nigh 
unto  Bethphage  and  Bethany,  at  the  mount 
that  is  called  Olivet,  he  sent  two  of  the  dis- 


Luke  19  :  30-38. 


THE   KINGLY  ENTRY   INTO  JERUSALEM. 


265 


northwest  of  Bethany,  near  the  summit  of  Olivet.  If  Jesus  entered  Jerusa- 
lem by  the  southern  road  around  the  brow  of  Olivet,  this  location  would  suit 
the  description  :  **the  village  over  against  you,"  v.  30.  Between  the  accounts 
of  vs.  28  and  29  we  may  suppose  the  supper  and  anointing  at  Bethanv  took 
place.  Matt.  26:6-13;  Mark  14:3-9;  John^l2:l-9.  Jesus  probably 
reached  Bethany  on  Friday,  Nisan  8,  March  30,  A.D.  30,  before  sunset.  After 
the  supper  that  night  and  the  rest  on  the  Sabbath  (our  Saturday),  the  next 
morning  the  kingly  entry  would  be  made,  that  is,  after  the  Jewish  Sabbath 
and  on  the  first  day  of  the  week  (Palm  Sunday).  Tradition  says  one  of  the 
two  disciples  was  Peter. 

30.  ye  shall  find  a  colt]  This  entry  of  Jesus  into  Jerusalem  is  nar- 
rated by  all  the  four  evangelists.  More  minute  directions  where  to  find  the 
colt  are  given  in  Mark.  Darius,  in  battle  with  the  Scythians,  rode  on  an  as.s. 
David  directed  Solomon  on  his  coronation  day  to  ride  U[)on  an  ass,  1  King^: 
1  :  33.  So  also  Abraham,  Moses'  sons  and  Jair's  sons  rode  upon  these  beasts, 
Gen.  22:3;  Ex.  4:20;  Jud.  10:4.  Probably  the  owners  of  the  beasts  to 
whom  Jesus  sent  were  open  or  secret  friends.  So  the  answer  he  sent  was 
satisfactory. 

35.  set  Jesus  thereon]  They  lifted  Jesus  upon  the  beast.  Bengelsays, 
Persian  kings  did  not  mount  themselves,  but  were  lifted  upon  their  beasts. 
The  people  paid  royal  honor  to  Jesus  by  these  acts. 

36.  spread  their  clothes  [garments]  in  the  way]    These  were  marks 

of  highest  honor  paid  to  royal  persons.  Similar  honors  have  been  paid  to 
popular  officers  in  Syria  in  modern  times. 

38.  Blessed  .  .  the  King]  One  path  from  Bethany  to  Jerusalem  leads 
over  the  very  summit  of  Olivet;  another  runs  around  the  southern  shoulder 


Common  Version. 


30 


30  Saying,  Go  ye  into  the  village  over  against 
you;  in  the  which  at  your  entering  ye  shall 
find  a  colt  tied,  whereon  yet  never  man  sat: 
loose  him,  and  bring  him  hither. 

31  And  if  any  man  ask  you,  Why  do  ye 
loose  him?  thus  shall  ye  say  unto  him,  Be- 
cause the  Lord  hath  need  of  him. 

32  And  tliey  that  were  sent  went  their  way, 
and  found  even  as  lie  had  said  unto  them. 

33  And  as  they  were  loosing  the  colt,  the 
owners  thereof  said  unto  them,  Why  loose  ye 
the  colt  ? 

34  And  they  said.  The  Lord  hath  need  of 
him. 

35  And  they  brought  him  to  Jesus  :  and  they 
cast  their  garments  upon  the  colt,  and  they  set 
Jesus  thereon. 

36  And  as  he  went,  they  spread  their  clothes 
in  the  way. 

37  And  when  he  was  come  nigh,  even  now 
at  the  descent  of  the  mount  of  Olives,  the 
whole  multitude  of  the  disciples  began  to  re- 
ynce  and  praise  God  with  a  loud  voice  for  all 
the  mighty  works  that  they  had  seen  ; 

38  Saying,  Blessed  he  the  King  that  coraeth 
in  the  name  of  the  Lord :  peace  in  heaven,  and 
glory  in  the  highest. 

'  Gr.  powers 


33 


38 


Revised  Version. 

ciples,  saying.  Go  your  way  into  the  village 
over  against  you;  in  the  which  as  ye  enter 
ye  shall  find  a  colt  tied,  whereon  no  man 
ever  yet  sat:  loose  him,  and  luring  him. 
And  if  any  one  ask  you.  Why  do  ye  loose 
him  ?  thus  shall  ye  say.  The  Lord  hath  need 
of  him.  And  they  "that  were  sent  went 
away,  and  found  even  as  he  had  said  unto 
them.  And  as  they  were  loosing  the 
colt,  the  owners  thereof  said  unto  them, 
Why  loose  ye  the  colt?  And  they  said, 
The  Lord  hath  need  of  him.  And  they 
brought  him  to  Jesus:  and  they  threw  their 
garments  upon  the  colt,  and  set  Jesus 
thereon.  And  as  he  went,  they  spread 
their  garments  in  the  way.  And  as  he  was 
now  drawing  nigh,  even  at  the  descent  of  the 
mount  of  Olives,  the  who!.-  multitude  of 
the  disciples  began  to  rejoice  and  praise 
God  with  a  loud  voice  for  all  the  'mighty 
works  which  they  had  seen  ;  saying, 
Blessed  is  the  King  that  cometh  in  the 
name  of  the  Lord:  peace  in  heaven,  and 


266 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.       [Luke  19:  39-41. 


of  the  mountain.  This  one  Jesus  probably  followed.  At  the  descent  from 
the  summit  the  city  of  Jerusalem  bursts  suddenly  into  view.  The  crowd  of 
disciples  began  to  chant  with  a  loud  voice  a  part  of  the  great  Hallel,  Pss. 
113-118. 

39.    the  Pharisees  . .  said  . .  rebuke  thy  disciples]    The  Pharisees 

seem  to  have  understood  the  chant  as  a  recognition  of  Jesus  as  their  Messiah, 
and  hence  their  boldness  in  appealing  to  Jesus  himself  to  rebuke  them.  The 
answer  is  in  the  words  of  a  common  proverb,  based  perhaps  on  Hab.  2  :  11 : 
*'  The  stone  shall  cry  out  of  the  wall." 

Suggestive  Applications. — 1.  Jesus  went  forward  willingly  to  suffer  for 
us :  he  led  the  company  going  to  the  great  passover.  2.  The  kingly  entry  led 
the  people  to  know  of  Christ  and  to  think  of  him.  3.  He  has  power  over  all 
creatures  and  over  men's  hearts.  4.  He  knows  where  to  find  instruments  suited 
to  do  his  work.  5.  Praise  God  for  his  wonderful  works ;  for  his  wonderful 
salvation.  6.  Some  will  refuse  to  recognize  Jesus  as  King.  7.  The  heavens 
declare  the  glory  of  God  ;  man  redeemed  ought  not  to  be  silent. 

Overlooking  Jerusalem:  in  the  Temple.    19:41-48. 

Olivet  and  Jerusalem.    Palm  Sunday,  April  2,  a.d.  30. 
Compare  Matt.  23  :  37,  38 ;  Luke  13 :  34,  35,  on  the  lament  over  Jerusalem. 
On  this  cleansing  of  the  temple,  compare  Matt.  21  :  12,  13  ;  Mark  11 :  15-20, 
with  the  first  cleansing,  John  2  :  13-17. 

41.    he  beheld  the  city,  and  wept  over  it]    And  as  he  drew  nigh, 

beholding  the  city  he  wept  aloud  over  it,  saying,  "If  thou  hadst  known." 
Stanley  has  a  fine  description  of  the  city  as  seen  from  the  Bethany  road  :  on  sur- 
mounting the  ridge  where  the  descent  toward  Jerusalem  begins,  the  first  view 
is  caught  of  the  south-eastern  corner  of  tlie  city.  The  road  descends  a  sliglit 
declivity,  and  the  glimpse  of  the  city  is  again  withdrawn  behind  the  interven- 
ing ridge  of  Olivet.  A  few  moments  and  the  path  mounts  again  ;  it  climbs  a 
nigged  ascent,  it  reaches  a  ledge  of  smooth  rock,  and  in  an  instant  the  whole 
city  bursts  into  view. 

Josephus  also  gives  us  a  glowing  description  of  how  the  temple  looked 
about  the  time  of  our  Lord  :  "  the  outward  face  of  the  temple  in  its  front 
wanted  nothing  that  was  likely  to  surprise  either  men's  minds  or  their  eyes; 
for  it  was  covered  all  over  with  plates  of  gold  of  great  weight,  and,  at  the  first 
rising  of  the  sun.  reflected  back  a  very  fiery  splendor,  and  made  those  who 
forced  themselves  to  look  upon  it  to  turn  their  eyes  away,  just  as  they  would 
have  done  at  the  sun's  own  rays.     But  this  temple   appeared   to  strangers 


Common  Version. 

39  And  some  of  the  Pharisees  from  among 
the  multitude  said  unto  him,  Master,  rebuke 
thy  disciples. 

40  And  he  answered  and  said  unto  them,  I 
tell  you  that,  if  these  should  hold  their  peace, 
the  stones  would  immediately  cry  out. 

41  iy  And  when  he  was  come  near,  he  beheld 
the  city,  and  wept  over  it, 


Revised  Version. 

39  glory  in  the  highest.  And  some  of  the 
Pharisees  from   the    multitude    said    unto 

40  him,  1  Master,  rebuke  tliy  disciples.  And 
he  answered  and  said,  I  tell  yon  that,  if 
these  shall  hold  their  peace,  the  stones  will 
cry  out. 

41  And  when  he  diew  nigli,  lie  saw  the  city 


Luke  19 :  42-46.]  OVERLOOKING   JERUSALEM:   IN  THE  TEMPLE.  'JG? 


when  tliey  were  coming  to  it  at  a  distance,  like  a  mountain  covered  with  snow  : 
for  as  to  those  parts  of  it  that  were  not  gilt,  they  were  exceeding  white,"  War. 
5  :  5,  6.  We  cannot  wonder,  when  Jesus  beheld  this  magniticent  city,  the 
pride  of  every  Jew,  and  kiiew  the  calamities  soon  to  come  upon  it,  tiiat  he 
should  weep  aloud  over  it.  The  Greek  word  for  "wept"  means  more  than 
silently  shedding  tears  as  at  the  grave  of  Lazarus,  John  11  :35.  It  signifit- 
outward  expressions  of  grief. 

42,  tbOU  hadst  known]  The  burdeii  of  the  lament  is,  that  the  city 
neglected  its  spiritual  calls  to  grace  and  repentance.  The  last  part  of  its 
name,  Salem,  in  Hebrew  means  "  peace,"  but  it  could  now  have  no  peace. 
Enemies  were  soon  to  come,  and  cast  up  a  palisade  of  earth,  or  a  bank  about 
it,  as  an  army  did  in  laying  siege  to  a  city,  so  that  no  inhabitants  could  escape. 
Walls  would  be  dashed  down,  and  its  people  within  it.  All  this  came  true  in 
the  terrible  fall  of  Jerusalem,  when  attacked  by  the  Roman  army  led  by  Titus. 
He  intended  to  spare  the  temple,  but  it  was  set  on  fire,  in  tiie  face  of  his 
express  commands  to  spare  it.  It  is  said  3,000,000  of  Jews  were  crowded  into 
the  city.  The  terrors  of  the  siege  are  depicted  by  Josephus,  who  lived  at  that 
time.     See  War,  Bk.  6,  chaps.  9,  10,  and  Bk.  7  : 1, 

44.  thou  knewest  not  the  time  of  thy  visitation.     Refers   to 

past  offers  of  mercy,  when  God  as  the  loving  overseer  invited  her  to  repent- 
ance. The  Greek  word  for  "  visitation  "  is  ETriCKo-//,  from  the  same  root  as 
our  word  episcopacy,  and  usually  means  an  inspection,  or  looking  over,  such 
as  a  guardian  or  overseer  would  give.  On  the  attempts  to  rebuild  the  temple, 
see  Milman's  Gibbon's  Roman  Empire,  II.  809. 

45.  cast  out  them  that  sold]  In  the  courts  of  the  temple  were  those 
who  exchanged  money  to  accommodate  pilgrims,  that  they  might  buy 
animals  to  be  offered  in  sacrifice,  and  pay  the  temple  tax  which  must  be  paid 
in  the  Jewish  shekel,  and  not  in  Roman  or  foreign  coin.  These  traders  had 
built  up  a  scandalous  traffic,  similar,  no  doubt,  to  that  which  prevails  at 
Easter  and  at  other  feasts  held  in  Jerusalem,  under  the  Roman  and  Greik 


Common  Version. 


Revised  Version. 


42  Saying,  If  thou  hadst  known,  even  thou, 
at  least  in  this  thj'  day,  the  thintts  which  belong 
unto  thy  peace !  hut  now  they  are  hid  from 
thine  eyes. 

43  For  the  days  shall  come  upon  thee,  that 
thine  enemies  shall  cast  a  trench  about  thee, 
and  compass  thee  round,  and  keep  thee  in  on 
every  side, 

44  And  shall  lay  thee  even  with  the  ground, 
and  thy  children  within  thee  ;  and  they  shall 
not  leave  in  thee  one  stone  upon  another;  be- 
cause thou  knewest  not  the  time  of  thy  visita- 
tion. 

45  And  he  went  into  the  temple,  and  began 
to  cast  out  them  that  sold  therein,  and  them 
that  bought ; 

46  Saying  unto  them.  It  is  written.  My  house 
is  the  house  of  prayer  ;  but  ye  have  made  it  a 
den  of  thieves. 

1  0  that  thou  hadst  hioivn.  -  Some  ancient  authorities  read  thy  day.  a  Some  ancient 

authorities  read  thy  peace.  *  Gr.  palisade. 


42  and  wept  over  it,  saying.  ^  If  tlum  liadst 
known  in  this  2  day,  even  tlum.  the  things 
which  belong  unto  ^ peace!  but  now  they 

43  are  hid  from  thine  eyes.  For  the  days  shall 
come  upon  thee,  when  thine  enemies  shall 
cast  up  a* bank  about  tliee,  and  compass 
thee  rnnud.  and  keep  thee  in  on  every  side, 

44  and  shall  dash  thee  to  the  ground,  and  thy 
children  within  thee;  and  they  shall  not 
leave  i!i  thee  one  stone  upon  another:  be- 
cause thou  kiiesvest  not  the  time  of  thy 
visitation. 

45  And  1 ntered  inbi  the  temple,  and  be- 

46  gan  t»i  o;i>t  out  them  that  sold,  saying  unto 
them.  It  is  written.  And  my  house  shall  be  a 
hou.'ie  of  prayer:  but  ye  have  made  it  a  den 
of  robbers. 


2G8 


A   COMMENTARY   ON    THE   GOSPEL   OF  LLKE.     [Luke  19  :  47-20:  4. 


ecclesiastics  of  our  clay.  This  cleansing  was  upon  the  day  after  the  kingly 
entry,  see  Mark  11 :  11, 12,  15. 

47,  daily  in  tlie  temple]  Of  his  teaching  in  the  temple,  Luke  proceeds 
to  give  a  partial  account  in  ciiap.  20  to  21 :  4  ;  see  also  Matt.  21  to  23. 

48.  the  people  were  very  attentive]    or  the  people  all  hung  upon 

him,  listening.  Trapp  says,  "  Christ  drew  the  people  after  him  by  the  golden 
chain  of  his  heavenly  eloquence."  The  throng  of  people  prevented  his 
enemies  from  taking  him. 

Suggestive  Applications. — 1.  Christ  has  great  compassion  towards 
sinners.  2.  Do  Christ's  tears  measure  the  depth  of  the  sinner's  misery  ?  3. 
Sinners  are  often  wilfully  ignorant  of  the  calls  of  the  Lord.  4.  Wilful  neglect 
of  God's  mercies  may  cause  him  to  withdraw  them.  5.  Punishment  delayed 
does  not  indicate  punishment  remitted.  6.  Delayed  punishment  may  prove 
severe.  7.  God's  house  is  to  be  a  sanctuary  of  prayer,  not  a  place  for  trading 
in  temporal  or  spiritual  offices  and  benefices.  8.  Christ  teaches  openly,  when 
enemies  seek  to  destroy  him.  9.  The  people  are  to  listen  attentively,  when 
the  gospel  is  proclainied. 


Christ's    Authority.     20  : 1- 


Compare    Matt. 
27-33. 


>1  :  23-27  ;  Mark  11 


Jerusalem,  Tuesday,  April  4,  a.d.  30. 

,  1,  on  one  of  those  days]  The  days  he  was  teaching  in  the  temple  are 
meant.  'See  Luke  19:47.  It  was  on  the  third  day  of  the  week  (Tuesday) 
and  perhaps  the  next  day.  The  chief  priests  and  others  came  upon  him  sud- 
denly, demanding  his  authority  for  his  acts.  They  referred  to  the  casting  out 
of  traders  from  the  temple,  as  narrated  in  the  former  chapter.  "Who  is  he 
that  gave  thee  this  authority  ?"  as  if  they  had  said,  "  Who  is  the  one  so  pre- 
sumptuous as  to  authorize  you  to  meddle  with  the  affiiirs  of  the  temple?" 

4.    The  baptism  of  John,  was  it  from  heaven]    This  question  was  a 

more  direct  answer  to  their  question  than  the  hasty  reader  would  think.  It 
was  equivalent  to  asking,  Was  the  Baptist  a  prophet  or  a  hypocrite?  If  a 
prophet,  then  his  testimony  to  Jesus,  as  the  Coming  One,  that  is,  the  Messiah, 


Common  Version. 

47  And  he  taught  dRily  in  the  temple.  But 
the  chief  priests  and  the  scribes  and  the  chief 
of  the  peoi)le  sought  to  destroy  him, 

48  And  could  not  find  what  they  might  do  : 
for  all  the  people  were  very  attentive  to  hear 
him. 

C^HAP.  XX.— And  it  came  to  pass,  Viat  on 
J  one  of  those  days,  as  he  taught  the  people 
in  the  temple,  and  preached  the  gospel,  the 
chief  priests  and  the  scribes  came  upon  him 
with  the  elders, 

2  And  spake  unto  him,  saying.  Tell  us,  by 
what  authority  doest  thou  these  things  ?  or  who 
is  he  that  gave  thee  this  autliority  ? 

3  And  h(-  answered  and  said  unto  them,  I 
will  also  ask  you  one  thing  ;  and  answer  me  : 

4  The  baptism  of  John,  was  it  from  heaven, 
or  of  men  ? 


Revised  Version. 

47  And  he  was  teaching  daily  in  the  temple. 
But  the  chief  priests  and  the  scribes  and 
the  principal  men  of  the  people  si  nght  to 

48  destroy  him  :  and  they  could  not  find  what 
they  might  do  ;  for  the  people  all  hung  upon 
him,  listening. 

20  And  it  came  to  pass,  on  one  of  the  days, 
as  he  was  teaching  the  people  in  the  temple, 
and  preaching  the  gosjiel,  there  came  upc.n 
him  the  chief  priests  and  the  scribes  w  ith  the 

2  elders;  and  they  spake,  saying  unto  him, 
Tell  us  :  By  what  authority  doest  thou  these 
things?  or  who  is  he  that  gave  thee  this 

3  authority  ?  And  he  answei  ed  and  said  unto 
them,  I  also  will  ask  you  a  ^  question  ;  and 

4  tell  me :  The  baptism  of  John,  was  it  from 


'  Gr.  ii'ord. 


Like  20  :  5-9]      HUSBANDMEN  IN  THE  VINEYARD  :  TRIBUTE  TO  CMSXR. 


209 


ought  to  be  conclusive  even  with  these  carping  questioners.  Hence  Jesus' 
question  was  virtually  a  direct  answer  to  theirs  as  to  the  source  of  his  au- 
thority. The  scribes  clearly  saw  the  drift  of  the  question  and  were  per- 
plexed. They  carefully  "calculated"  the  effect  of  their  reply.  If  they  an- 
swered, "  From  heaven,"  then  the  question  would  come,  "  Why  did  ye  not 
believe  him?"  and  believe  his  testimony  about  Jesus?  If  they  answered, 
"Of  men,"  as  they  wanted  to  do,  the  people  would  stone  them  to  death,  for 
that  is  the  meaning  of  the  strong  Greek  word.  At  the  feast  full  of  religious 
fervor,  the  Galilean  pilgrims  were  not  the  persons  to  allow  their  convictions 
to  be  outraged  by  a  denial  of  John  the  Baptist  as  a  prophet.  The  chief 
priests  and  scribes  were  afraid  to  answer  as  they  wished  to  do,  and  so  pre- 
ferred to  say.  We  know  not  from  whence  the  Baptist's  work  came. 

8.  Neither  tell  I  you]  They  had  stated  a  falsehood  ;  they  were  seeking 
not  the  truth,  but  to  get  ground  for  a  charge  against  Jesus.  As  a  direct 
answer  would  neither  have  convinced  nor  quieted  them,  Jesus  answered  bv 
another  question  calculated  to  reveal  their  plot.  As  they  declined  to  answer 
his  question,  which,  in  fact,  would  include  an  answer  to  their  own  questions, 
he  declined  to  answer  them  further.  His  question  implied,  You  cannot 
deny  John's  testimony  concerning  me  as  the  Messiah.  It  is  unwise  to  answer 
when  the  questioner  is  incapable  of  understanding  what  he  asks.  Where  he 
asks  from  malice,  he  does  not  merit  an  answer. 

Suggestive  Applications. — 1.  Christ's  works  and  teachings  reveal  his 
authority.  2.  Cavillers  often  ask,  not  wishing  to  find  the  truth.  .  3.  They 
pervert  the  knowledge  they  have.  4.  Those  who  pervert  the  knowledge  of 
Christ  they  already  have  are  not  likely  to  gain  more  knowledge.  5.  Wilful 
unbelievers  refuse  to  confess  the  truth  and  to  acknowledge  their  sins. 

Husbandmen  in  the  Vineyard  :  Tribute  to  C^sar.     20 :  9-26,    Com- 
pare Martt.  21  :  33-46  ;  22  :  15-22  ;  Mark  12  : 1-17. 
Jerusalem,  Tuesday,  April  4,  a.i>.  30. 

9.  began  .  .  to  speak  to  the  people]  After  the  refusal  of  the  chief 
priests  and  scribes  to  answer  his  question  about  John's  baptism,  .Jesus  began 
to  speak  in  parables,  giving  :  1,  that  of  the  two  sons,  Matt.  21  :  28-32  ;  2,  this 
of  the  wicked  husbandmen  ;  3,  the  marriage  of  the  king's  son,  Matt.  22  :  1-14, 
which  were  followed  by  the  questions  about  tribute  to  Caesar.     Luke  says  he 


Common  Version. 

5  And  they  reasoned  with  themselves,  say- 
ing. If  we  shall  say.  From  heaven  ;  he  will 
say,  Why  then  believed  ye  him  not  ? 

"<;  But  and  if  we  say,  Of  men;  allthe  people 
Avill  stone  us:  for  they  be  persuaded  that  John 
was  a  prophet. 

7  And  they  answered,  that  they  could  not 
tell  whe)ice  it  wan. 

8  And  Jesus  said  unto  th^m,  Neither  tell  I 
you  by  what  authority  I  do  these  thinjrs. 

9  Then  began  he  to  speak  to  the  penple  this 
parable ;  A  certain  man  planted  a  vineyard, 
and  let  it  forth  to  husbandmen,  and  went  into 
a  far  country  fui  a  long  time. 


Revised  Version. 

5  heaven,  or  from  men  ?  And  they  reasoned 
with  themselves,  saying.  If  we  shall  say, 
From  heaven  ;  he  will  say,  "NVhy  did  ye  not 

6  believe  him  ?  But  if  we  shall  say.  From 
men;  all  the  people  will  stone  us:  for  tliey 
are  persuaded   that   John    was  a  prophet. 

7  And  they  answered,  that  they   knew   not 

8  whence  it  was.  And  Jesus  said  unto  them. 
Neither  tell  I  you  by  what  authority  I  do 
these  things. 

9  And  he  began  to  speak  unto  the  people 
this  parable  :  A  man  planted  a  vineyard, 
and  let  it  out  to  husbandmen,  and  went  into 


270 


A.  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.       [Luke  20  :  10-16. 


addressed  the  people,  Matthew  and  Mark  imply  that  lie  spake  to  the  rulers  ; 
both  were  present,  hence  one  writer  adds  what  another  omits,  and  both  are 
correct. 

10.    a  servant . .  that  they  should  give  him]    The  "man"  was  a 

"  householder,"  Matt.  21 ;  33.  He  not  only  "  planted  "  the  vineyard,  but  fitted 
it  up  with  a  "hedge,"  a  "wine-press"  and  a  "tower,"  as  Matthew  and  Mark 
tell  us.  He  then  let  it  to  "  husbandmen  "  and  went  to  another  country,  "  for 
a  long  time,"  Luke  says.  In  the  season  he  sends  a  servant  for  his  portion  of 
the  fruit.  There  were  two  or  three  ways  of  letting  land  in  the  East:  the 
owner  might  fit  the  land,  furnish  implements  and  seed  and  take  his  rent  in 
products ;  or  he  might  ask  a  money  rent ;  or  he  might  furnish  the  ground 
fitted,  as  in  this  case,  and  give  a  long  lease,  payable  in  a  definite  amount  of 
produce,  whether  harvests  were  good  or  bad.  The  latter  mode  seems  to  be 
implied  in  this  parable.  "At  the  season  "  probably  means  at  the  yearly  har- 
vest time  for  grapes,  though  it  may  refer  also  to  the  law,  which  required  pay- 
ment of  fruit  of  a  vineyard  some  years  after  it  was  planted.  The  husband- 
men beat  the  servant  and  sent  him  away  empty. 

13.  I  will  send  my  beloved  son]  With  great  forbearance  the  owner 
sent  three  times,  his  servants  receiving  increasing  indignities  each  time. 
Lastly  he  sends  his  "beloved  son  ;  "  perhaps  "  they  will  reverence  him." 

14.  the  heir :  let  us  kill  him]  The  sight  of  the  son  only  increased 
the  hate  and  wickedness  of  the  husbandmen.  They  conferred  together,  de- 
cided to  kill  tiie  "heir"  and  seize  his  inheritance,  as  if  the  owner  were  dead 
and  the  son  had  come  as  heir  to  claim  the  fruit  and  his  right  to  the  vineyard. 
This  attempt  to  seize  a  property  and  defeat  the  rights  of  the  true  heir  was  not 
an  uncommon  event  in  the  East.  So  they  caught  the  son,  cast  him  out  of  the 
vineyard  and  killed  him. 

16.     destroy   those   husbandmen]      The    application   is    simple,   but 


Common  Version. 

10  And  at  the  season  >ie  sent  a  servant  to  the 
husbandmen,  that  they  should  give  him  of  the 
fruit  of  the  vineyard:  but  tlie  husbandmen 
beat  him,  and  sent  him  away  empty. 

11  And  again  he  sent  another  servant :  and 
they  beat  him  also,  and  entreated  him  shame- 
fully, and  sent  him  away  empty. 

12  And  again  he  sent  a  thiid:  and  they 
wounded  him  also,  and  cast  Mm  out. 

13  Then  said  the  lord  of  the  vine3'ard,  What 
shall  I  do  ?  I  will  send  my  beloved  son  :  it 
may  be  they  will  reverence  him  when  they  see 
him. 

14  But  when  the  husbandmen  saw  him.  they 
reasoned  among  themselves,  saying,  This  is  the 
heir :  come,  let  us  kill  him,  that  the  inherit- 
ance may  be  ours. 

15  So  they  cast  him  out  of  the  vineyard,  and 
killed  him.  What  therefore  shall  the  lord  of 
the  vineyard  do  unto  them  ? 

16  Ke  shall  come  and  destroy  these  hus- 
bandmen, and  shall  give  the  vineyard  to 
others.  And  when  they  heard  it,  they  said, 
God  forbid. 

1  Gr.  bondservant. 


Ke  VISED  Version. 

10  another  country  for  a  long  time.  And  at 
the  season  he  sent  unto  the  husbandmen  a 
1  servant,  that  they  should  give  him  of  the 
fruit  of  the  vineyard  :  but  the  husbandmen 

11  beat  him  and  sent  him  away  empty.  And 
he  sent  yet  another  i  servant :  and  him  also 
they    beat,    and   handled    him   shamefull}', 

12  and  sent  him  away  empty.  And  he  sent 
yet  a  third  :  and  him  also  they  wounded, 

13  and  cast  him  forth.  And  the  lord  of  the 
vineyard  said.  What  shall  I  do?  I  will 
send  my  beloved  son  :  it  may  be  they  will 

14  reverence  him.  But  when  the  husband- 
men saw  him,  they  reasoned  one  with  an- 
other, saying.  This  is  the  heir  :  let  us  kill 
liim,   that  the  inheritance    may  be   ours. 

15  And  they  cast  him  fortli  out  of  the  vine- 
yard, and  killed  him.  What  therefore  will 
the  lord  of   the  vineyard   do  unto   them? 

16  He  will  come  and  destroy  these  husband- 
men, and  will  give  the  vineyard  unto  others. 
And  when  they  heard  it,  they  said  2  God 


-  Gr.  Be  it  not  so. 


Luke  20  :  17, 18.]     HUSBANDMEN  IN  THE  VINEYARD  :  TRIBUTE  TO  C;ESAR. 


m 


pointed.  What,  therefore,  will  the  lord  of  the  vineyard  do  unto  them?  He 
will  come,  after  having  exhausted  all  efforts  through  others  to  gain  his  rights, 
and  destroy  those  husbandmen,  and  will  give  the  vineyard  unto  others.  The 
interpretation  is  plain :  the  man  or  householder  represents  God  ;  the  vineyard 
is  his  kingdom  on  the  earth ;  the  husbandmen  re[)resent  the  Jewish  rulers, 
including  also  the  Jewish  nation  ;  fruit  represents  repentance,  righteousness 
and  obedience  that  God  required ;  the  successive  servants,  the  prophets  and 
messengers  to  John  the  Baptist.  See  1  Kings  18  :  13  ;  22  :  24-27  ;  2  Kings 
6  :  31  ;  21 :  16  ;  Jer.  20  : 1,  2  ;  37  :  15  ;  some  of  whom  were  slain  ;  the  "  be- 
loved son  "  is  Jesus  Christ,  rejected  of  the  rulers  and  condemned  and  cruci- 
fied ;  the  coming  of  the  lord  of  the  vineyard  represents  the  coming  of  God 
in  judgment  to  destroy  Jerusalem  and  the  Jewish  nation,  and  the  giving  his 
vineyard  to  others,  the  calling  of  the  Gentiles.  The  patience  and  forbearance 
of  the  owner  signify  God's  long  sufiering  of  the  Jewish  rulers  and  nation, 
and  may  also  typify  his  patience  with  sinners  now.  The  husbandmen  had  so 
long  and  successfully  resisted  the  claims  of  the  owner  of  the  vineyard  that 
they  began  to  regard  themselves  as  the  possessors,  not  the  tenants,  as  men  long 
in  rebellion  against  God  boast  that  they  are  independent  of  him.  Those  that 
heard  and  saw  the  meaning  of  the  parable  said  literally,  "  Let  it  not  be." 
There  is  no  word  here  in  Greek  for  "God,"  and  hence  the  "God  forbid"  of 
the  English  versions  is  a  paraphrase,  not  a  strict  rendering  of  the  Greek. 

17.  The  stone  .  .  rejected  .  .  the  head]  The  reference  is  to  the  Mes- 
sianic prophecy  in  Ps.  118:22,23;  compare  Is.  28:16,  and  Acts  4: 11;  1 
Pet.  2 :  7.  The  stone  alluded  to  is  one  at  the  corner  of  a  foundation  wall  in 
a  building.  The  image  of  the  vineyard  is  dropped.  The  builders  now  take 
the  place  of  the  husbandmen.  This  is  to  represent  more  fully  the  purpose  of 
God  fulfilled  in  his  Son's  becoming  heir  of  all  things,  which  the  parable  of  the 
vineyard  could  not  do,  since  the  owner's  son,  the  heir,  was  killed  by  the  hus- 
bandmen. This  stone  represents  Jesus  Christ,  who,  though  rejected  by  the 
builders,  would  have  the  chief  place  in  God's  building. 

18.  shall  he  broken]  There  are  tv/o  classes  represented :  1,  those  who 
would  fall  on  the  stone,  that  is,  those  offended  at  Jesus  because  of  his  low  estate, 
or  for  other  reasons  ;  2,  those  on  whom  the  stone  would  fall,  that  is,  those  who 
wilfully  continue  to  oppose  Christ,  until  his  judgment  should  fall  on  them,  as 
upon  Jerusalem,  and  all  the  impenitent,  see  Dan.  2:35.  Some  refer  the 
first  to  the  Jewish  nation  broken  because  it  rejected  Christ,  yet  to  be  restored, 
Jer.  31  :10;  and  the  second  to  the  Gentiles,  who  shall  finally  reject  Christ, 
and  be  condemned  at  his  second  coming.  This  seems  possible,  but  less  satisfac- 
tory than  the  former  interpretation. 


Common  Version. 

17  And  he  beheld  them,  and  said,  What  is 
this  then  that  is  written,  The  stone  which  the 
builders  rejected,  the  same  is  become  the  head 
of  the  corner? 

18  Whosoever  shall  fall  upon  that  stone 
shall  be  broken,  but  on  whomsoever  it  shall 
fall,  it  will  grind  him  to  powder. 


Revised  Version. 

17  forbid.  But  he  looked  upon  them,  and 
said,  What  then  is  this  tliat  is  written, 

The  stone  which  the  builders  rejected, 
The  same  was  made  the  head  of  the  cor- 
ner? 

18  Every  one  that  falleth  on  that  stone  shall 
be  broken  to  pieces;  but  on  whomsoever  it 
shall  fall,  it  will  scatter  him  as  dust. 


272 


A   COMMENTARY   ON   THE   GOSPEL   OF   LUKE.         [Luke  20  :  19-24. 


19.  this  parable  against  them]  This  clearly  shows  how  the  hearers 
understood  tlie  aim  of  this  parable  of  the  husbandmen.  It  convicted  and 
angered  the  Jewish  rulers  who  saw  that  it  meant  their  destruction,  and 
that  of  the  Jewish  theocracy.  The  people,  however,  appear  to  have  been 
won  by  Jesus,  and  the  rulers  feared  to  lay  hands  on  him,  lest  the  people  should 
mob  tliem. 

20.  sent  forth  spies]  These  "spies"  were  Herodians  and  certain 
Pharisees,  who  pretended  to  be  righteous.  Having  failed  to  find  accusations 
to  bring  him  before  ecclesiastical  authority,  they  now  try  to  get  a  cause  for 
bringing  him  before  the  Roman  civil  power.  So  these  spies  come  with  blancl, 
flattering  speech  as  in  v.  21,  saying  what  they  did  not  believe,  though  they 
spoke  the  truth  about  Jesus  with  a  malicious  purpose. 

22.    lawful  for  us  to  give  tribute  unto  Caesar]    The  plot  was  a  very 

cunning  one.  If  he  said,  yes,  then  he  would  appear  to  deny  his  people,  and 
his  Messiahship ;  and  the  nationalist  party,  then  strong  at  Jerusalem,  would 
be  angered  at  him.  If  he  said,  no,  it  was  civil  rebellion,  the  Eoman  power 
would  be  upon  him  at  once,  and  he  would  perish  at  their  hands. 

24,  Shew  me  a  penny]  or  "a  de- 
narius." Jesus  saw  their  deep  plot,  their 
craftiness.  He  asks  them  to  bring  a 
"  denarius."  With  delight  they  show 
him  the  hated  Roman  coin,  with  the 
in)age  of  Tiberius,  and  promptly  tell  him 
that  Caesar's  image  and  title  are  on  the 
coin.  Neither  Herod  nor  Herod  Antipas 
issued  such  a  coin.  It  must  have  been  a 
foreign,  that  is,  a  Roman  coin,  or  an  ex- 
ceptional one  struck  by  Philip  the  te- 
trarch.  Later  in  the  time  of  Vespasian, 
a  coin  was  struck  in  Palestine  bearing  the  Emperor's  image. 


DENARIUS,   ROMAN   PENNY   OF   TIBERIUS. 

[On  one  side  is  a  portrait  of  Tiberius, 
with  the  inscription,  Ti.  Cassar  Divi.  Aug. 
F.  Augustus  (Tiberius  Caisar  Augustus,  son 
of  the  divine  Augustus).  On  the  other  side 
is  a  female  figure  and  tlie  inscription, 
Pontif.  Maxim.  (I'ontifex  Maximus).] 


Common  Version. 

19  f  And  the  chief  priests  and  the  scribes  the 
same  hour  sought  to  lay  liands  on  him  ;  and 
they  feared  the  people :  for  they  perceived 
that  he  had  jpoken  this  parable  against  them. 

20  And  they  watched  ?iim,  and  sent  forth 
spies,  wliich  should  feign  themselves  jnst  men, 
that  they  might  take  hold  of  his  words,  that  so 
they  might  deliver  him  unto  the  power  and 
authority  of  the  governor. 

21  And  they  asked  him,  saying,  Master,  we 
know  that  thou  sayest  and  teachest  rightly, 
neither  acceptest  thou  the  person  of  any,  but 
teachest  the  way  of  God  truly  : 

22  Is  it  lawful  for  us  to  give  tribute  unto 
Cesar,  or  no? 

23  But  he  perceived  their  craftiness,  and  said 
unto  them,  Why  tempt  ye  me  ? 

24  Shew  me  a  peniij'.  AVhose  image  and 
superscription  hath  it?  They  answered  and 
said,  Cesar's. 


1  Or,  ruling  power 


■Or,  Teacher 


Revised  Version, 

19  And  the  scribes  and  the  chief  priests 
sought  to  lay  hands  on  him  in  that  very 
hour  ;  and  they  feared  the  people  :  for  they 
perceived  that  he  spake  this  parable  against 

20  them.  And  they  watched  him,  and  sent 
forth  spies,  who  feigned  themselves  t<>  be 
righteous,  that  they  might  take  hold  of  liis 
speech,  so  as  to  deliver  him  up  to  the  i  rule 

21  and  to  the  authority  of  the  governor.  And 
they  asked  him,  saying,  -  Master,  we  know 
that  thou  saj'est  and  teachest  rightly,  and 
acceptest  not  the  person  of  any,  bur  of  a 

22  truth  tenchest  the  way  of  God  :  Is  it  lawful 
for  us  to  give  tribute  unto  Caesar,  or  not  ? 

23  But  he  perceived  their  craltiness,  and  said 

24  unto  them,  Shew  me  a  3  denarius.  Whose 
image   and  superscription   hath  it?    And 


3  See  marginal  note  ou  Matt,  xviii.  28. 


Luke  20  :  25-27.]     SADDUCEES  AND  RESURRECTION  :  GHRIST  DAVID'S  SON.        273 

25.  render  unto  Cjesar  . .  and  unto  God]  "  Give  up  then  the  tilings 
of  Csesar  to  Caesar,  and  tlie  tilings  of  God  to  God,"  is  the  literal  form  of  his  re- 
markable answer.  It  was  not  an  evasion,  but  the  profoundest  answer,  settling 
a  principle  underlying  the  question,  not  only  for  the  Jews  and  Cae.sar,  but  for 
all  Christians  and  secular  power.  There  is  to  be  no  conflict  between  divine 
and  any  civil  authority.  The  Christian  may  render  dues  to  the  civil  power, 
and  also  to  the  divine.  To  decide  what  things  are  properly  Ca3.^ar's,  and  what 
are  the  things  of  God,  is  difficult  at  times.  The  Roman  Catholics  press  their 
religious  demands  to  such  an  extent  as  to  subvert  all  civil  government,  or 
make  it  second  to  the  papacy  ;  on  the  other  hand,  the  civil  power  sometimes 
destroys  all  freedom  of  worship.  "  Politics  and  religion  neither  include, 
nor  yet  exclude  each  other,"  observes  Edersheim,  "they  are  side  by  side  in 
different  domains.  The  state  is  divinely  sanctioned  and  religion  is  divinely 
sanctioned,  and  both  are  equally  the  ordinance  of  God."  See  Kom.  13  :  6,  7. 
The  spies  were  defeated  ;  marvelling  at  his  answer  they  were  silent. 

Suggestive  Applications. — 1.  The  husbandmen  show  us  how  men  deal 
with  God.  2.  The  vineyard  fitted  up,  shows  us  how  rich  ble.«sings  God 
intrusts  to  his  people.  3.  The  coming  of  servants  shows  us  how  ])ntienily  God 
pleads  and  bears  with  rebellious  men.  4.  The  shameful  treatment  of  the 
servants,  and  killing  the  son  show  how  men  treat  God,  and  his  only  Son.  5. 
The  return  of  the  owner  shows  the  severity  of  God's  judgment  upon  the  un- 
faithful. 6.  The  spies  show  the  hypocrisy  of  some  professed  religionists  in 
opposing  Christ.  7.  His  answer  shows  his  wisdom,  and  our  relation  to  divine 
and  to  civil  authority. 

Sadducees  and  Resurrection  :  Christ  David's  Son  ?    20 :  27-47. 

Compare  Matt.  22  :  23-33,  41-46  ;  Mark  12  :  18-27,  35-37. 

Jerusalem,  Tuesday,  April  4,  a.d.  30. 

27.  certain  of  the  Sadducees]  The  Sadducees  held  the  high-pric.-t- 
hood  and  controlled  the  Sanhedrin  at  the  time,  though  probably  the  Sadducees 
were  not  as  numerous  as  the  Pharisees.  They  were  the  aristocracy,  highest 
in  social  position,  and  inclined  to  make  politics  their  religion.  Their  origin 
is  obscure.  The  Talmudists  derived  the  name  from  Zadok  or  Sadok,  a 
disciple  of  Antigonus,  about  300  B.C. ;  others,  from  Zadok  the  high  priest  in 
the  time  of  Solomon,  and  a  few  derive  the  name  from  tsaddik,  "  righteous." 
The  last  theory  claims  support  from  the  supposed  difficulty  of  deriving 
Sadducee  from  tsadog  (Zadok),  though  the  linguistic  objection  lies  with  equal 
force  against  deriving  it  from  tsaddik  (righteous),  and  that  title  is  a  misfit  for 


Common  Version. 

25  And  he  said  unto  them,  Render  therefore 
unto  Cesar  the  thin<:s  which  be  Cesar's,  and 
unto  God  the  things  which  be  God's. 

26  And  they  could  not  take  hold  of  his  words 
before  the  people:  and  they  marvelled  at  his 
answer,  and  held  their  peace. 

27  ^  Then  came  to  him  certain  of  the  Saddu- 
cees, which  deny  that  there  is  any  resurrec- 
tion ;  and  they  asked  him, 

18 


Revised  Version. 

25  they  said,  Cesar's.  And  he  said  unto  them, 
Then  render  unto  Csesar  the  things  that 
are  Cajsar's,  and  unto  Go<l  the  things  that 

26  are  God's.  And  they  were  not  able  to  take 
hold  of  the  saying  before  the  people;  and 
they  marvelled  at  his  answer,  and  held 
their  peace. 

27  And  there  came  to  him  certain  of  the 
Sadducees,  they  that  say  there  is  no  re&ur- 


274 


A  COMMENTARY  ON   THE  GOSPEL  OF   LUKE. 


[Luke  20  :  28-37. 


the  Sadducees  who  were  the  political,  while  the  Pharisees  were  more  prop- 
erlv  the  religious  party.  Edersheim,  strongly  favoring  it,  concludes  it  is 
only  a  theory  "  which  offers  most  probability,"  while  Broadus'  assertion  that 
the  derivation  of  Sadducee  from  Zadok  "  is  now  almost  universally  rejected  " 
is  unwarranted.  Not  only  Geiger,  and  Schuerer,  but  able  scholars  like  Haus- 
rath,  Grimm,  Thayer,  Bissell,  and  a  host  of  others  still  hold  that  Sadducee  is 
most  likely  derived  from  Zadok,  See  Bissell's  Biblical  Antiquities,  p.  385, 
and  Thayer's  Grimm's  Greek  Lexicon. 

28.  Master,  Moses  wrote]  The  Sadducees,  denying  the  resurrection 
and  the  existence  of  angel  or  spirit,  proposed  to  reduce  the  doctrine  to  an  ab- 
surdity by  a  practical  example.  So  they  state  a  possible  case  under  the  law 
of  Levirate  marriage.  Deut.  25  : 5-9.  A  man  was  forbidden  to  marry  his 
wife's  sister  during  the  life  of  his  wife.  Lev.  18  :  18.  If  the  man  died  child- 
less, then  his  brother  was  asked  to  marry  the  widow  and  raise  children  to  per- 
petuate the  man's  name  and  family.  On  this  law  the  Sadducees  frame  a  sup- 
posed case  of  seven  brothers  marrying  in  succession  the  same  woman  and  all 
dying  without  children,  and  at  last  the  woman  died.  Whose  wife  would  the 
woman  be  in  the  resurrection? 

35.    neither  marry,  nor  are  given  in  marriage]    In  this  life  mar 

riage  is  provided  to  keep  the  race  from  dying  out ;  but  in  the  next  world  or 
life,  where  they  cannot  die  any  more,  there  will  be  no  need  for  renewing  suc- 
cessive generations,  and  therefore  no  need  for  marriage.  They  will  be  like 
angels;  sons  of  God,  and  sons  of  the  resurrection, 

37.  the  dead  are  raised]  Jesus  had  removed  the  difficulty  presented 
by  the  Sadducees,     He  now  advances  to  a  positive  proof  of  the  doctrine  they 


Common  Version. 

28  Saying,  Master,  Moses  wrote  unto  us,  If  ' 
any  man's  brother  die,  having  a  wife,  and  h«  i 
die  without  children,  that  his  brother  should 
take   his   wife,  and   raise   up   seed   unto    his  i 
brotliT.  ' 

20  There  were  therefore  seven  brethren  :  and 
the  first  took  a  wife,  and  died  without  children. 

30  And  the  second  took  her  to  wife,  and  he 
died  childless. 

31  And  the  third  took  her  ;  and  in  like  man- 
ner the  seven  also  :  and  they  left  no  children, 
and  died. 

32,  Last  uf  all  the  woman  died  also. 

33  Therefore  in  the  resurrection  whose  wife 
of  them  is  she?  for  seven  had  her  to  wife. 

34  And  Jesus  answering  said  unto  them. 
The  children  of  this  world  marry,  and  are  given 
in  marriage  : 

35  But  they  which  shall  be  accounted  wor- 
thy to  obtain  that  world,  and  the  resurrection 
from  the  dead,  neither  marry,  nor  are  given  in 
marriage  : 

36  Neither  can  they  die  any  more  :  for  they 
are  equal  unto  the  angels ;  and  are  the  children 
of  God,  being  the  children  of  the  resurrection. 

37  Now  that  the  dead  are  raised,  even  Moses 
shewed  at  the  bush,  when  he  calleth  the  Lord 
the  God  of  Abraham,  and  the  God  of  Isaac,  nnd 
the  God  of  Jacob. 


Revised  Version. 

28  rection  ;  and  they  asked  him,  saying,  i  Mas- 
ter, Moses  wrote  unto  us,  that  if  a  man's 
brother  die,  having  a  wife,  and  he  be  child- 
less, his  brother  should  take  the  wife,  and 

29  raise  up  seed  unto  his  brother.  There  were 
therefore  seven  brethren  :  and  the  first  took 

30  a  wife,  and  died  childless;  and  the  second; 

31  and  the  third  took  her;  and  likewise  the 

32  seven  also  left  no  children,  and  died.     Af- 

33  terwards  the  woman  also  died.  In  the  res- 
urrection therefore  whose  wife  of  them  shall 

34  she  be  ?  for  the  seven  had  her  to  wife.  And 
Jesus  said  unto  them,  The  sons  of  this 
-  world  marry,  and  are  given  in  marriage  ; 

35  but  they  that  are  iiccounted  worthy  to  at- 
tain to  that  2  world,  and  the  resurrection 
from  the  dead,  neither  marry,  nor  are  given 

36  in  marriage  :  for  neither  can  they  die  any 
more  :  for  they  are  equal  unto  the  angels; 
and  are  sons  of  God,  being  sons  of  the  res- 

37  urrection.  But  that  the  dead  are  raised, 
even  Moses  shewed,  in  Ihe  place  concerning 
the  Bush,  when  he  calleth  the  Lord  the 
God  of  Abraham,  and  the  God  of  Isanc,  and 


Or,  Teacher 


•  Or,  age 


Luke  20:  38-46.]     SADDUCEES  AND  RESURRECTION:   CHRIST  DAVID'S   SON.       275 

denied.  Even  Moses,  to  wliom  tlie  Sadducees  appealed,  sliowed  tlieir  error 
in  the  passage  concerning  the  Bush,  that  is  in  Ex.  3,  when  he  calleth  tlie  Lord 
the  God  of  Abraham,  etc.  Ex.  3  :  6.  Abraham,  Isaac  and  Jacob  died  about 
two  centuries  before  Moses  saw  the  burning  busli,  yet  God  was  then  their 
God,  "  for  all  live  unto  him  ;"  that  is,  those  even  that  are  dead  to  us,  are  liv- 
ing in  God's  sight.  This  may  have  a  double  meaning :  1.  No  one  is  dead  to 
God.  The  *'  maid  is  sleeping,"  Lazarus  sleepeth  soon  to  be  awaked,  and  thus 
all  are  but  sleeping,  soon  to  be  awaked  at  the  great  resurrection.  2.  No  one 
really  dies:  the  body  dies,  but  the  person  ever  lives  as  really  before  God  as 
when  in  the  body.  Man  is  not  annihilated ;  he  became  a  living  soul,  Gen. 
2  :  7,  and  will  not  cease  to  exist,  not  even  the  wicked.  Compare  the  expres- 
sion. "  Where  their  worm  dieth  not,  and  the  fire  is  not  quenched."  Mark 
9 :  48. 

39.  the  scribes  .  .  said  .  .  well  said]  The  scribes  were  apparently  of 
the  Pharisees'  party,  and  rejoiced  over  the  discomfiture  of  their  rivals,  and 
openly  commended  Jesus  for  his  wise  answer.  The  "  they  "  that  durst  not 
ask  him  any  question  must  refer  back  to  the  Sadducees,  for  we  are  told  in 
Matt.  22  :  34  and  Mark  12  :  28  that  after  this,  one  of  the  Pharisees,  a  lawyer, 
who  w^as  also  a  scribe,  asked,  which  is  the  great,  or  first,  commandment? 

41.  How  say  .  .  Christ  is  David's  son  ?]  The  scribes  were  rejoicing 
over  the  defeat  of  the  Sadducees,  and  the  self-confident  lawyer  had  been  wisely 
answered.  The  Pharisees,  scribes  and  lawyers  proudly  thought  they  under- 
stood the  Scriptures  and  believed  them.  Jesus  now  turns  the  questioning 
upon  them  to  show  them  how  little  and  imperfect  their  knowledge  was.  He 
also  intended  to  give  them  true  ideas  in  regard  to  the  Messiah.  If  David 
calleth  Christ,  Lord,  how  is  he  David's  son?  The  Jews  accepted  Psalm  110, 
which  Jesus  quoted,  as  a  Messianic  propliecy,  but  it  was  strange  to  the  Eastern 
mind  for  a  father  to  call  his  son  "  Lord."  The  question  could  only  be  an- 
swered by  accepting  the  Son  of  David  as  divine  as  well  as  human,  God  and 
man. 

46.     desire  to  walk  in  long  robes]     Turning  to  his  disciples,  he  warned 


Common  Version. 

38  For  he  is  not  a  God  of  the  dead,  but  of  the 
living  :  for  all  live  unto  him. 

39  ^  Then  certain  of  the  scribes  answering 
said,  Master,  thou  hast  well  said. 

40  And  after  that  they  durst  not  ask  him 
any  question  at  all. 

41  And  he  said  unto  them,  How  say  they 
that  Christ  is  David's  son  ? 

42  And  David  himself  saith  in  the  book  of 
Psalms,  The  Lord  said  unto  my  Lord,  Sit  thou 
on  my  right  hand, 

43  Till  I  make  thine  enemies  thy  footstool. 

44  David  therefore  calleth  him  Lord,  how  is 
he  tlien  liis  son  ? 

45  ^  Then  in  the  audience  of  all  the  people 
he  said  unto  his  disciples, 

46  Beware  of  the  scribes,  which  desire  to 
walk  in  long  robes,  and  love  greetings  in  the 
markets,  and  the  highest  seats  in  the  syna- 
gogues, and  the  chief  rooms  at  feasts 


Revised  Version. 

38  the  God  of  Jacob.  Now  he  is  not  the  God 
of  the  dead,  but  of  the  living  :  for  all  live 

39  unto  him.  And  certain  of  the  scrilies  an- 
swering said,  1  Master,  thon  luust  well  si^id. 

40  For  they  durst  not  any  more  ask  him  any 
question. 

41  And  he  said  unto  them.  How  say   they 

42  that  the  Christ  is  David's  son?  For  David 
himself  saith  in  the  book  of  Psalms, 

The  Lord  said  unto  my  Lord, 
Sit  thou  on  my  right  hand, 

43  Till    I   make   thine   enemies    the   foot- 

stool of  thy  feet. 

44  David  therefore  calleth  him  Lord,  and  how 
is  he  his  son  ? 

45  And  in  the  hearing  of  all  the  people  he 

46  said  unto  his  di.-^ciples.  Beware  of  the  scribes, 
who  desire  to  walk  in  long  robes,  and  love 
salutations  in  the  market-places,  and  chief 
seats  in  the  synagogues,  and  chief  places  at 


1  Or,  Teacher 


276 


A  COMMENTARY  ON  THE  GOSPEL  OF   LUKE.     [Luke  20 :  47-21  :  1. 


them,  in  the  hearing  of  all  the  people,  against  the  scribes  who  "  desire  to  walk 
in  long  robes,"  that  is,  in  robes  having  long,  showy  fringes,  see  Numb.  15 : 
38-40;  who  love  profuse  greetings  and  honors  in  the  market-places,  the  pub- 
lic squares,  and  the  chief  reclining  places  at  feasts,  indicating  a  selfish,  ambi- 
tious spirit. 

47.  devour  widows'  houses]  The  Pharisees  had  unlimited  freedom 
in  women's  apartments,  according  to  Josephus,  Ant.  17  :  2,  4.  This  charge 
may  imply  that  they  wasted  the  property  of  widows  under  pretense  of  honestly 
caring  for  it.  Or,  it  may  mean,  in  view  of  Josephus'  statement,  that  they  de- 
stroyed the  widows'  homes  by  debauching  their  character.  While  doing  this 
evil  they  made  long  prayers  openly,  for  a  pretense  to  cover  up  their  true  char- 
acter.    Therefore  their  condenmation  would  be  greater  for  their  hypocrisy. 

Suggestive  Applications. — 1.  Materialism  is  an  old  form  of  unbelief. 
2.  Christ  dealt  with  it  in  his  day.  3.  Its  supporters  had  specious  arguments 
then,  which  they  tried  to  base  on  Scripture.  4.  Jesus  declared  their  igno- 
rance of  the  truth.  5.  Saints  in  the  future  life  will  be  like  angels.  6.  All 
men  are  existing  in  God's  sight.  7.  The  divine  nature  of  Christ  is  declared 
in  the  Psalms.  8.  Christ  refers  to  a  psalm  as  giving  David  words,  and  refer- 
ring to  the  Messiah.  9.  Pretense,  sham,  selfish  ambition,  and  spiritual  pride 
are  highly  displeasing  to  the  Lord. 

The  Widow's  Mites:  Overthrow  of  the  Temple.    21:1-9.    Compare 
Mark  12 :  41-44,  and  Matt.  24,  Mark  13. 

Jekusalkm,  Tuesday,  April  4,  a.d.  30, 

1.    saw  the  rich  . .  c«isling  . .  into  the  treasury]    Or,  "  he  having 

looked  up,  saw  them  that  were  casting  into  the  treasury  their  gifts ; "  they 
were  rich.  See  Mark  12  :  41.  Jesus  was  sitting  in  the  temple  opposite  the 
treasury  and  in  sight  of  it.  He  may  have  been  on  the  steps  leading  from  the 
porches  into  the  temple,  or  within  the  gate.  There  were  in  Christ's  day  thir- 
teen trumpet-shaped  chests  under  the  colonnade  by  the  court  of  the  women 
(see  Josephus,  Wars,  6  :  5,  Traill's  Ed.),  similar  to  the  one  placed  in  the 
entrance  by  Jehoiada,  2  Kings  12  :  9,  and  marked  for  specific  objects  ;  for  ex- 
ample, two  for  the  half  shekel  tax,  one  for  women  to  give  the  equivalent  of 
turtle  doves,  and  another  for  the  equivalent  of  young  pigeons.  Some  suppose 
that  these  turtle  doves  or  pigeons  were  not  actually  offered  by  Mary,  the 
mother  of  Jesus,  but  that  it  was  usual  to  compound  these  offerings  in  money 
given  into  the  treasury,  and  that  daily  or  at  stated  periods  this  money  was 
taken  out  and  a  corresponding  number  of  doves  or  pigeons  offered.  Besides 
the  chests  marked  for  legal  offerings,  several  were  marked  for  voluntary  gifts. 


Common  Version. 


47  Which  devour  widows'  houses,  and  for  a 
shew  make  long  prayers :  the  same  shall  re- 
reive  greator  ilamnation. 

CHAP.  XXI. — And  he  looked  up,  and  saw 
the  rich  men  casting  their  gifts  into  the 
treasury. 

^Qr,  and  saw  them  that  .  ,  .  treasury,  and  they  were  rich. 


Revised  Version. 


47  feasts;  who  devour  widows'  houses,  and  for 
a  pretence  make  long  prayers  :  these  shall 
receive  greater  condemnation. 

1  And  he  locked  up,  i  and  saw  the  rich 
men  that  were  casting  their  gifts  into  the 


Luke  21  :  2-6.] 


THE  WIDOW'S  MIDES. 


277 


The  "  chambers  "  of  the  treasury,  Neh.  10  :  38,  may  have  been  in  the  court  of 
the  women  also.  This  court  was  so  called,  not  because  it  was  for  women  ex- 
clusively, but  because  women  could  not  go  farther  into  the  temple,  except  for 
sacrifice.  From  the  mode  of  marking  the  chests,  as  well  as  from  the  dress 
and  appearance  of  the  givers,  one  could  distinguish  the  circumstances  of  the 
givers  and  the  gifts.  The  amount  of  the  gifts  put  into  the  treasury  may  be 
inferred  by  the  2000  talents  that  Josephus  says  were  there  when  plundered  by 
Pompey  and  Crassus.     Compare  Ant.  14  :  4,  4,  Wars,  I.  7  :  6 ;  8:8. 

2.  poor  Widow  .  .  two  mites]  She  put  in  two  Ietttq,  the  lepton  being 
the  smallest  copper  or  brass  coin,  and  equal  to  a  Ko(^pdvT7/g,  or  the  smallest 
farthing,  about  three-eighths  of  a  cent.  The  rab- 
bins did  not  allow  persons  to  give  less  than  two 
of  these  coins, 

3.  cast  in  more  tlian  they  all]    Ambrose 

remarks,  "  one  coin  out  of  a  little,  is  better  than  a 

treasure  out  of  much :  it  is  not  considered  how 

much  is  given,  but  how  much  is  left  behind." 

God  judges  not  by  the  quantity,  but  the  quality 

of  the  gift.     Not  the  amount  of  the  gift,  but  the  amount  of  the  self-denial 

and  consecration  it  represents  gives  value  to  it,  as  Jesus  explains  in  v.  4.    The 

Greek  word  for  "living"  Bloc   means  either  all  she  had  saved  out  of  her 

scanty  living,  or  all  she  had   to  live  upon  for  that  day.     Those  who  give 

"'mites"  now  out  of  their  superfluity  are  not  imitating  the  poor  widow,  nor 

are  such  gifts  charity  in  any  true  sense,  for  it  has  been  well  said,  "  the  essence 

of  charity  is  self-denial." 

5.  the  temple  .  .  goodly  stones]  This  was  the  temple  enlarged  by 
Herod,  and  outwardly  held  to  rival  in  magnificence  the  temple  of  Solomon. 
For  a  good  description  of  it,  see  Bissell's  Biblical  Antiquities,  pp.  304-310. 
The  "  goodly  "  stones  may  refer  to  the  beauty  of  the  columns,  cappings  and 
beveled  foundation  stones,  or  it  may  apply  to  their  size,  of  which  Josephus 
says  there  were  solid  marble  blocks  of  immense  size,  25  cubits  long,  12  wide, 
and  8  cubits  high,  a  cubit  being  20  to  22  inches.  Stones  40  feet  long,  and 
weighing  over  one  hundred  tons  have  been  uncovered  in  the  ruins  of  this 
temple. 

6.  not  be  left  one  stone  upon  another]    This  was  literally  fulfilled 


A  FARTHIXd — TWO   MITES. 


CoMMox  Version. 

2  And  he  saw  also  a  certain  poor  widow  cast- 
ing in  thither  two  mites. 

3  And  he  said.  Of  a  trnth  I  say  nnto  you, 
that  this  poor  widow  hath  cast  in  more  than 
they  all : 

4  For  all  the^e  have  of  their  abundance  cast 
in  unto  the  ofTerings  of  God  :  hut  she  of  her 
penury  hath  cast  in  all  the  living  that  she 
had. 

5  %  And  as  some  spake  of  the  temple,  how 
it  was  adorned  with  goodly  stones  and  gifts,  he 
said, 

6  As  for  these  things  which  ye  behold,  the 
days  will  come,  in  the  which  there  shall  not 
be  left  one  stone  upon  another,  that  shall  not 
be  thrown  down. 


Revised  Version. 

2  treasury.   And  he  saw  a  certain  poor  widow 

3  casting  in  thither  two  mites.  And  he  said. 
Of  a  truth  I  say  unto  j'ou,  This  jmor  widow 

4  cast  in  more  than  they  all :  for  all  tlie-ise  did 
of  their  superfluity  cast  in  unto  the  gifts  : 
but  she  of  her  want  did  cast  in  all  the  liv- 
ing that  she  liad. 

5  And  as  some  spake  of  the  temple,  how  it 
was  adorned  with  goodly  stones  and  offer- 

6  ings,  he  said.  As  fur  these  things  which  ye 
behold,  the  days  will  come,  in  which  there 
shall  not  be  left  here  one  stone  upon  an- 


278 


A   COMMENTAKT   ON  THE  GOSPEL  OF  LUKE.         [Luke  21  :  7-10. 


in  the  face  of  Titus'  command  to  save  the  temple.  The  grandeur  and  mas- 
siveness  of  tlie  structure  so  amazed  him,  that  Josephus  says  he  confessed  its 
conquest  could  only  have  been  made  by  the  will  of  God.     Bell.  Jud.  6:9;  1. 

7-9.  when  .  .  what  .  .  sign]  From  Mark  13  :  3  and  Matt.  24 :  3  we  learn 
that  these  questions  were  asked  by  four  disciples  while  sitting  upon  the  Mount 
of  Olives  overlooking  the  temple.  Compare  also  Luke  21  :  37,  38.  Luke 
gives  only  a  small  portion  of  the  answers.  He  reports  the  warning  against 
being  deceived  by  folse  Christs,  several  of  whom  appeared  before  the  fall  of 
Jerusalem ;  and  against  being  terrified  by  wars  and  tumults,  whicli  must  and 
did  come  before  the  overthrow  of  the  temple  and  of  Jerusalem.  Upwards  of 
fifty  false  Christs  appeared  before  the  fall  of  Jerusalem.  The  end  is  not  "l>y 
and  by,"  is  an  old  English  expression  meaning  it  is  not  immediately ;  see  re- 
vised reading. 

Suggestive  Applications. — 1.  The  poor  as  well  as  the  rich  are  to  give 
to  the  Lord.  2.  The  gifts  of  the  poor  may  be  of  greater  value  in  God's 
sight,  than  even  the  munificent  gifts  of  the  rich.  3.  Every  one  should  give 
according  to  his  ability,  with  a  willing  mind.  4.  The  sanctuary  is  glorious 
from  the  presence  of  God,  and  of  consecrated  worshippers.  5.  Cliurch  build- 
ings should  be  in  keeping  with  the  homes  of  the  worshippers.  6.  Fine 
houses  and  a  mean  church  are  unworthy  of  a  Christian  community,  and  not 
an  honor  to  God.     7.  Christians  are  not  to  be  led  away  by  false  teachers. 

Trials  and  Persecutions.    21 :  10-19.     Compare  Matt.  24  :  7-14 ;  Mark 
13 :  8-13. 

Mt.  of  Olives,  Tuesday,  April  4,  a.d.  30. 

This  is  a  part  of  the  great  prediction,  which  Jesus  made  to  four  disciples 
on  the  Mt.  of  Olives,  more  fully  narrated  by  Matthew.  See  People's  Com- 
mentary on  Matthew,  pp.  235-237.  Many  suppose  this  passage  admits  of  a 
twofold  interpretation,  applying  it  first  to  the  overthrow  of  Jerusalem,  and  the 
Jewish  nation,  and  second,  to  the  second  coming  of  Christ  and  to  the  end  of 
the  world. 

10.  kingdom  against  kingdom]  This  verse  describes  a  time  of  war 
and  insurrections.  The  first  may  refer  to  wars  between  people  of  different 
blood  :  the  last  to  petty  strifes  between  inferior  rulers,  indicating  the  universal 
spread  of  strife  and  war.     At  Csesarea  20,000  Jews  were  slain  by  tlie  Syrians, 


Common  Version. 

7  And  they  asked  him,  saying,  Master,  but 
when  shall  tliese  things  he*?  and  what  sign 
will  there  be  when  tliese  things  shall  come  to 
pass  ? 

8  And  he  said.  Take  heed  that  ye  be  not  de- 
ceived: for  many  shall  come  in  my  name,  say- 
ing, I  am  ChrUt;  and  the  time  draweth  near  : 
go  ye  not  therefore  after  them. 

9  But  when  ye  shall  hear  of  wars  and  com- 
motions, be  not  terrified  :  for  these  things  must 
first  come  to  pass ;  but  the  end  is  not  by  and 

10  Then  said  he  unto  them,  Nation  shall 
rise  against  nation,  and  kingdom  against  king- 
dom : 


Revised  Version. 

7  other,  that  shall  not  be  thrown  down.  And 
they  asked  him,  saying,  i  Master,  when 
therefore  shall  these  things  be?  and  what 
shall  he  the  sign   when   these   things   are 

8  about  to  come  to  jiass?  And  he  said,  Take 
heed  that  ye  be  not  led  astray  :  for  many 
shall  come  in  my  name,  saying,  I  am  he  : 
and,  The  time  is  at  hand :  go  ye  not  after 

9  them.  And  when  ye  shall  hear  of  wars 
and  tumults,  be  not  terrified:  for  these 
things  must  needs  come  to  pass  first ;  but 
the  end  is  not  immediately. 

10      Then  said  he  unto  them.  Nation  shall  rise 
against  nation,  and  kingdom  against  king- 


1  Or,  Teacher 


Luke  21  :  11-18.] 


TRIALS   AND  PERSECUTIONS. 


279 


11.  earthquakes . .  ftimiiies . .  pestilences  . .  signs]  Many  earthquakes 

about  this  period  are  recorded  in  secular  hi.story  :  in  Crete,  a.d.  51,  Phrygia, 
53,  Camponia,  58,  Laodicea,  60,  Pompeii,  63,  Jerusalem,  67.  Famines  and 
pestilences  are  also  mentioned,  some  of  them  of  singular  severity.  Jcsephus 
describes  famines  and  great  signs  accompanying  the  fall  of  Jerusalem.  The 
signs  were  a  flaming  sword  seen  over  the  city,  a  comet,  a  light,  chariots,  and 
armed  troops  in  the  sky,  and  noises  in  the  temple.  Jud.  Bell.  Bks.  5,  6.  Taci- 
tus also  gives  in  substance  a  similar  account;  on  famines,  see  Acts  11  :  28. 

12.  before  all  these]  Persecutions  to  Christians  came  before  the  fall 
of  Jerusalem,  as  Luke  tells  us  in  Acts  7  :  59,  60 ;  8  : 1-4 ;  12 :  1-3  ;  14  : 5 ;  21  : 
32-34. 

15.  I  will  giye  you  . .  wisdom]  The  apostles  and  early  Christians  would 
be  unexpectedly  arrested,  and  put  upon  trial ;  the  laws  were  severe;  the  forms 
of  justice  irregular,  and  wanting  in  equity  and  fairness ;  the  church  young: 
and  these  were  special  reasons  for  the  exceptional  powers  of  defence  bestowed 
upon  them.  They  were  to  be  witnesses  for  a  new  faith,  hitherto  unknown 
and  obscure.  Therefore,  when  arrested,  they  were  not  to  worry  about  the 
form  of  defence  they  were  to  make.  They  need  not  "practice,"  recite,  or  "say 
over,"  the  form  of  defence,  as  the  ancient  rhetorician  did,  nor  need  they 
meditate  what  they  would  say  or  do,  under  certain  danger.  For  the  Greek 
word  TrpofieXerav  is  to  be  taken  in  its  broadest,  and  not  simply  in  its  narrower 
technical  sense,  as  the  context  shows.  That  their  witness  might  be  stronger 
in  these  times  of  trials,  Christ  promises  special  gifts  of  speech  and  wisdom 
that  the  enemies  will  not  be  able  to  withstand  or  gainsav,  see  Acts  4  :  14 ;  6  : 
10. 

17.  hated  of  all  men  for  my]  Betrayed  by  family  friends,  and  even 
put  to  death,  the  disciples  would  be  hated,  not  because  they  were  hateful,  or 
wicked,  but  because,  and  simply  because  they  were  Christians.  See  Acts  24: 
5  ;  1  Pet.  4  :  14. 

18.  not  a  hair  of  your  head]     Either,  not  without  God's  notice  and 


Common  Tersion. 

11  And  great  earthquakes  shall  be  in  divers 
places,  and  famines,  and  pestilences  ;  and  fear- 
ful sights  and  great  signs  shall  there  be  from 
lieaven. 

12  But  before  all  these,  they  shall  lay  their 
hands  on  you,  and  persecute  you,  delivering 
you  up  to  the  synagogues,  and  into  prisons,  be- 
ing brought  before  kings  and  rulers  for  my 
name's  sake. 

13  And  it  shall  turn  to  you  for  a  testimony. 

14  Settle  it  theiefore  in  your  liearts,  not  to 
meditate  before  what  ye  shall  answer  : 

15  For  I  will  give  you  a  mouth  and  wisdom, 
which  all  your  adversaries  shall  not  be  able  to 
gainsav  nor  resist. 

16  And  ye  shall  be  betrayed  both  by  parents, 
and  brethren,  and  kinsfolks,  and  friends  ;  and 
some  of  vou  shall  thev  cause  to  be  put  to  death. 

17  And  ye  shall  be  hated  of  all  men  for  my 
name's  sake. 

:.8  But  there  shall  not  a  hair  of  your  head 
perish. 

1  Gr.  you  heimj  brought. 


Revised  Version. 

11  dom:  and  there  shall  be  great  earthquakes, 
and  in  divers  places  famines  and  pestilences; 
and  there  shall  be  terrors  and  great  signs 

12  from  heaven.  But  befoie  all  these  things, 
they  shall  lay  their  hands  on  yuu,  and  shall 
persecute  you,  delivering  you  up  to  the 
synagogues  and  prisons,  1  bringing  you  be- 
fore kings  and  governors  for  my  name's 

13  sake.     It  shall  turn  unto  ycm  for  a  testi- 

14  mony.  Settle  it  therefore  in  your  hearts, 
not  to  meditate  beforehand  how  to  answer: 

15  for  I  will  give  you  a  mouth  and  wisdom, 
which  all  your  adversaries  shall  not  be  al)le 

16  to  withstand  or  to  gainsay.  But  ye  shall  be 
delivered  up  even  by  parents,  and  brethren, 
and  kinsfolk,  and  friends  ;  and  fome  of  you 

17  2  shall  they  cause  to  be  put  to  death.  And 
ye  shall  be  hated  of  all  men  for  my  name's 

18  sake.     And  not  a  hair  of  your  head  shall 


'  Ur,  5//((//  Iheij  p^^t  to  death 


280 


A  COMMENTARY   ON  THE  GOSPEL  OF  LUKE.        [Luke  21  :  19-24. 


reward,  nor  before  its  time,  as  Bengal  suggests;  or  it  is  figurative,  meaning 
that  nothing  of  a  spiritual  character  shall  perish;  not  a  hair  of  your  head 
siiall  perish  without  your  heavenly  Father's  notice.  Every  one  will  serve 
God's  great  purpose  in  tiiis  world.     Compare  Matt.  10  :  29,  30. 

19.  your  patience]  By  enduring  to  the  end  ye  shall  be  saved  ;  ye  shall 
win  your  souls.     See  Mark  13  :  13. 

Suggestive  Applications. — 1.  God  overrules  wars  and  strifes  for  the 
establishment  of  his  kingdom.  2.  God  appoints  signs  of  coming  judgment. 
3.  The  trials  of  Christians  prove  their  belief  in  Ciirist.  4.  Worldly  wisdom 
and  foresight  avail  nothing  in  a  Christian's  defence,  without  God's  blessing. 
5.  Christ  will  save  those  who  suffer  for  his  sake. 

Overthrow  of  Jerusalem,  and  the  Signs.     21  :  20-28.     Compare 
Matt.  24  :  15-21.     Mark  13  :  14-27. 

Mount  of  Olives,  Tuesday,  April  4,  a.d.  30 

20.  Jerusalem  compassed  with  armies]     This  came  to  pass  about 

forty  vears  later.  Read  the  graphic  description  of  it  by  Josephus ;  Bell.  Jud. 
5  :  2,  6  and  12.     This  was  to  be  a  sign  of  her  coming  desolation. 

21.  depart  out]  Many  Christians,  from  this  warning,  fled  to  the  little 
town  of  Pella  and  escaped  the  siege  of  Jerusalem.  All  were  warned  to  get 
out,  and  stay  out  of  Jerusalem,  when  the  armies  came  about  her.  The  days 
of  retributive  justice  had  come  upon  her.  Pity  those  who  had  young  babes, 
for  it  would  be  hard  for  them  to  escape. 

24.  fall  by  .  .  the  sword,  and  .  .  captive]  Josephus  says  that  1,100,- 
000  Jews  perished  in  the  war  and  siege,  and  97,000  were  sent  into  captivity. 
Bell.  Jud.  6  :  9,  Titus  had  an  army  of  30,000  ;  the  Jews  had  about  24.000 
soldiers,  and  Titus  had  a  medal  struck  in  honor  of  the  conquest.  "  Until  tiie 
times  of  the  Gentiles  be  fulfilled"  refers  to  the  time  appointed  to  the  nation^^ 
for  the  fulfillment  of  divine  judgments.  Some  refer  it  to  the  period  of  rule 
by  the  Gentiles;  or,  to  the  conversion  of  the  Gentiles,  as  under  Constantine, 
but  these  views  are  less  in  accord  with  the  context,  and  with  the  rules  of  strict 
interpretation. 


Common  Version. 

19  In  your  patience  possess  ye  your  souls. 

20  And  when  ye  shall  see  Jerusalem  com- 
passed with  armies,  then  know  that  the  deso- 
lation thereof  is  nigli. 

21  Then  let  tiieni  which  are  in  Judea  flee  to 
the  mountains;  and  let  them  which  are  in  the 
midst  of  it  depart  out;  and  let  not  them  that 
are  in  the  countries  enter  thereinto. 

22  For  these  be  the  days  of  vengeance,  that 
all  things  which  are  written  may  be  fulfilled. 

23  But  woe  unto  them  that  are  with  child, 
and  to  them  that  give  suck,  in  those  days !  for 
there  shall  be  great  distress  in  the  land,  and 
wrath  upon  this  people. 

24  And  they  shuU  fall  by  the  edge  of  the 
sword,  and  shall  be  led  away  captive  into  all 
nations  :  and  Jerusalem  shall  be  trodden  down 
of  the  Gentiles,  until  the  times  of  the  Gentiles 
be  fulfilled 


Revised  Version 

19  perish.  In  your  'patience  ye  shall  win 
your  2  souls. 

20  But  when  ye  see  Jerusalem  compassed  with 
armies,  then  know  that  her  desolation  in  at 

21  hand.  Tlien  let  them  that  are  in  Judaja 
flee  unto  the  mountains;  and  let  thi-m  that 
are  in  the  midst  of  her  depart  out;  and  let 
not  them   that  are   in   the   country   enter 

22  therein.  For  these  are  days  of  vengeance, 
that  all  things  which  are  written  may  be 

23  fulfilled.  Woe  unto  them  that  are  with 
child  and  to  them  that  give  suck  in  those 
days  !  fur  there  shall  be  great  distress  upon 
the  3  land,   and   wrath   unto    this  people. 

24  And  they  shall  fall  by  the  edge  of  the  sword, 
and  shall  be  led  captive  into  all  the  nations  : 
and  Jerusalem  shall  be  trodden  down  of  the 
Gentiles,  until  the  times  of  the  Gentiles  be 


^  Or,  sledfastn 


Or,  Uoes 


3  Or,  earth 


Luke  21  :  25-32.] 


WATCHING  FOR  THE  END. 


281 


25.  in  perplexity  for  the  roaring]  as  in  the  revised  reading.  This 
verse  is  a  graphic  picture  of  the  distress  which  God's  judgments  woukl  hring 
upon  the  people.  It  is  useless  to  attenii)t  to  fix  tlie  meaning  of  eacli  detail  of 
the  picture.     See  Ps.  4G  :  4  ;  Kev.  17  :  15. 

28.  then  look  up]  After  all  these  distresses  and  trihulations,  then  they 
shall  see  the  coming  of  the  Son  of  man.  There  will  be  a  long  series  of  events 
between  the  fall  of  Jerusalem  and  the  final  coming  of  Christ.  Hope  is  to 
inspire  the  disciples  as  the  end  draws  nigh  ;  then  cometh  their  redemption.  All 
these  words  were  intended  to  comfort  the  disciples  to  whom  they  were  spoken, 
and  to  give  hopefulness  to  those  who  should  follow  them,  in  enduring  tribula- 
tions.    See  Matt.  24  :  31 ;  Kom.  8  :  19-23  ;  Rev.  14  :  14. 

Suggestive  Applications.— 1.  "As  in  mercy,  so  in  judgment,  when  God 
begins,  he  will  make  an  end." — Henry.  2.  Christians  are  to  separate  from 
the  wicked,  or  they  may  share  in  their  temporal  judgments.  3.  God  tempers 
judgment  with  mercy.  4.  Those  who  fear  God  need  not  fear  his  judgments. 
5.  Hope  and  redemption  are  the  inheritance  of  the  saints. 


Watching  for  the  End.     21 :  29-38.     Compare  Matt.  24  :  32-42  ;  Mark 

13:26-37. 
Mount  of  Olives  and  Jkrusalem,  Tuesday,  April  4,  a.d.  3U. 

29.  the  fig  tree]  The  fig  tree  and  other  trees  put  forth  their  buds  as 
summer  draws  nigh.  In  the  northern  portions  of  America,  the  melting  of  the 
snow  is  the  great  mark  of  the  ai)proach  of  summer,  but  in  lands  like  Palestine 
usually  without  snow,  budding  of  the  trees  would  be  the  significant  sign.  So 
these  pei'iods  of  distress  and  tribulation  were  signs  of  the  end, 

32.  This  generation  shall  not  pass]  This  period  of  Messianic  revela- 
tion and  judgment  will  be  ushered  in  by  these  various  signs  during  this  gen- 
erati(m.  On  the  meaning  of  generation,  see  Rice's  Commentary  on  Matthew, 
p.  244. 


Common  Version. 

25  ^  And  there  shall  he  signs  in  the  sun,  and 
in  the  moon,  and  in  the  stars ;  and  upon  the 
earth  distress  of  nations,  with  perplexity  ;  the 
sea  and  the  waves  roaring; 

26  Men's  hearts  failing  them  for  fear,  and 
for  looking  after  those  things  which  are  com- 
ing on  tlie  earth :  for  the  powers  of  heavi  n 
shall  be  shaken. 

27  And  then  shall  they  see  the  Son  of  man 
coming  in  a  cloud  with  power  and  great  glory. 

28  And  when  these  things  begin  to  come  to 
pass,  then  look  up,  and  Hft  up  your  heads ;  for 
your  redemption  draweth  nigh. 

29  And  he  spake  to  them  a  parable;  Behold 
the  fig  tree,  and  all  the  trees ; 

30  When  they  now  shoot  forth,  ye  see  and 
know  of  your  own  selves  that  summer  is  now 
nigh  at  hand. 

31  So  likewise  ye,  when  ye  see  these  things 
come  to  pass,  know  ye  that  the  kingdom  of 
God  is  nigh  at  hand. 

32  Verily  I  say  unto  you.  This  generation 
shall  not  pass  away,  till  all  be  fulfilled. 

1  Or,  expiring 


Revised  Version. 

25  fulfilled.  And  there  shall  be  signs  in  sun 
and  moon  and  stars  ;  and  upon  the  earth 
distress  of  nations,   in   jyerplexity  for  the 

26  roaring  of  the  sea  and  the  billows;  men 
1  fainting  for  fear,  and  for  expectation  of  the 
things  which  are  coniiiig  on  2the  worltl : 
for  the   powers  of    tin?   heavens  shall    be 

27  shaken.  And  then  shall  they  see  the  Son 
of  man  coming  in  a  ck)ud  with  power  and 

28  great  glory.  IJut  when  these  things  begin 
to  come  to  pass,  look  uj),  and  lift  up  your 
heads ;  because  your  redemption  draweth 
nigh. 

29  And  he  spake  to  them  a  parable  :  Behold 

30  the  fig  tree,  and  all  the  trees  :  when  they 
now  shoot  forth,  ye  see  it  and  know  of  your 
own  selves  that  the  summer  is  now  nigh. 

31  Even  so  ye  also,  when  ye  see  these  things 
coming  to  pass,  know  ye  that  the  kingdom 

32  of  God  is  nigh  Verily  1  say  unto  yon, 
This  generation  shall  not  pass  away,  till  all 


2  Gr.  (he  inhabited  earth. 


282 


A  COMMENTARY   ON   THE  GOSPEL   OF  LUKE. 


[Luke  21 :  33-38. 


33.  my  words  shall  not]  Everything  on  earth  and  in  the  sky  is  chang- 
ing. Change  characterizes  temporal  things ;  they  are  passing  away.  Christ's 
words  are  eternal :  truth  is  eternal.  His  words  will  all  be  fulfilled.  They 
will  outlast  the  world  and  the  visible  lieavens. 

34.  overcharged  with  surfeiting,  and  drunkenness]    These  words 

refer  not  merely  to  gross  sins,  such  as  gluttony,  and  intemperance,  but  to  all 
excess  in  eating,  drinking,  or  cares  in  temporal  things,  and  all  undue  lading 
of  the  heart  with  things  that  hinder  our  spiritual  life.  "Surfeiting"  is  a 
medical  word  :  it  is  in  keeping  with  the  warning  against  all  forms  of  sensu- 
ality and  worldliness.  Compare  1  Thess.  5 : 3.  God's  judgment  comes 
unlooked  for,  "suddenly,"  as  a  trap  or  "snare"  upon  the  careless. 

36.  Watch  ye]  "At  every  season,"  under  every  condition,  crisis  or  emer- 
gency of  life,  watch  against  self-indulgence;  in  prosperity  against  ease  and 
security  ;  in  trial  against  burdensome  cares.  Then  you  may  be  made  to  stand 
{aradi/vat  is  in  the  passive  voice).  We  are  not  worthy  to  stand,  nor  can  we 
prevail  ourselves,  but  we  can  be  made  to  stand  through  our  faith  in  Christ ;  or 
it  may  be  rendered,  "  ye  may  prevail  to  escape  .  .  and  be  set  before  the  Son  of 
man,"  that  is,  by  the  angels,  see  Matt.  24 :  31. 

3T.  night  he  went  out . .  in  the  mount]  Literally  "he  was  by  the 
days  in  tbe  temple  teaching,  but  by  nights  going  out  he  lodged  [in  the  open 
air]  in  the  mount  called  Olives."  This  verse  states  his  general  habit  during 
that  week.  After  cleansing  the  temple,  Matthew  says  he  lodged  at  Bethany 
that  night.  Matt.  21  :  17.  So  also  Mark  11  :  11.  Of  the  other  days,  Mark 
says  "every  evening"  or  "whenever  evening  came,  he  went  forth  out  of  the 
city,"  Mark  11 :  19.  The  Greek  word  for  "  abode"  or  "  lodged"  here  used  by 
Luke  means  primarily  to  lodge  in  the  open  air.  Three  nights  of  the  passion 
week,  that  is,  Tuesday,  Wednesday  and  Thursday,  Jesus  and  his  disciples 
may  have  "lodged"  in  some  place  on  the  slope  of  Olivet,  possibly  in  the 
garden  of  Gethsemane.  Hence  Judas  would  know  where  to  find  him,  on  the 
night  of  the  betrayal.  John  also  expressly  says,  "Jesus  ofttimes  resorted 
thither  with  his  disciples,"  John  18:2.  It  would  be  no  unusual  thing  for 
persons  in  that  climate  to  sleep  out  of  doors  wrapped  in  an  outer  cloak,  dur- 


CoMMON  Version. 

33  Heaven  and  earth  shall  pass  away ;  but 
my  wuids  shall  not  pass  away. 

.'54  ^  And  take  heed  to  yourselves,  lest  at  any 
time  your  hearts  be  overcharged  with  surfeit- 
ing, and  drunkenness,  and  cares  of  this  life, 
and  so  that  day  come  upon  you  unawares. 

35  For  as  a  snare  shall  it  come  on  all  them 
that  dwell  on  the  face  of  the  whole  earth. 

36  Watch  ye  therefore,  and  pray  always, 
that  ye  may  be  accounted  worthy  to  escape  all 
these  things  that  shall  come  to  pass,  and  to 
stand  before  the  Son  of  man. 

37  And  in  the  daytime  he  was  teaching  in 
the  temple  ;  and  at  night  he  went  out,  and 
abode  in  the  mount  that  is  called  the  mount  of 
Olives. 

38  And  all  the  people  came  early  in  the 
morning  to  him  in  the  temple^  for  to  hear 
hJDi. 


Revised  Version. 

33  things  be  accomplished.  Heaven  and  earth 
shall  pass  away  :  but  my  words  shall  not 
pass  away. 

34  But  take  heed  to  yourselves,  le.st  haply 
your  hearts  be  overcharged  with  surfeiting, 
and  drunkenness,  and  cares  of  this  life,  and 
that  day  come  on  you  suddenly  as  a  snare  : 

35  fur  so  shall   it   come  upon   all  them  that 
3G  dwell  on  the  face  of  all  the  earth.     But 

watch  ye  at  every  season,  making  supplica- 
tion, that  ye  may  prevail  to  escape  all  these 
things  that  shall  cnme  to  pass,  and  to  stand 
before  the  Son  of  man. 

37  And  every  day  he  was  teaching  in  the 
temple;  and  every  night  he  went  out,  and 
lodged  in  the  mount  thnt  is  called  Olivet. 

38  And  all  the  people  came  early  in  the  morn- 
ing to  him  ill  the  temple,  to  hear  him. 


LtJKE  22  :  1-5.1 


THE   PASSOVER  PREPARED. 


283 


ing  that  season  (April)  of  tlie  year.     The  people  still  crowded  into  the  temple 
early  in  the  morning,  eager  to  hear  him. 

Suggestive  Applications.— 1.  Christians  should  observe  the  signs  of 
spiritual  changes  as  carefully  as  worldly  persons  do  those  of  the  seasons.  2. 
Every  word  of  God  is  sure  to  be  fulfilled.  3.  To  be  self-confident  is  to  be  in- 
secure. 4.  The  changes  and  judgments  from  God  come  suddenly  and  un- 
looked  for,  upon  the  worldly.     5.  Watchful  Christians  may  escape.  ' 


The  Passover  Prepared.     22:1-13.      Compare  Matt.  26 ;  Mark  14; 

John  13. 
Jerusalem,  Thursday,  April  G,  a.d.  30. 

t.  of  unleavened  bread]  Luke  omits  the  supper  and  anointing  at 
Bethany.  He  gives  a  similar  anointing  at  an  earlier  time,  chap.  7  :  36-50, 
but  this  can  .scarcely  be  the  reason  for  omitting  one  so  entirely  distinct  as  the 
anointing  at  Bethany.  The  feast  of  unleavened  bread  lasted  a  week :  strictly 
the  passover  was  the  15th  of  Nisan,  the  great  day  of  the  feast,  but  the 
name  was  loosely  applied  to  the  entire  feast.  Luke  explains  for  his  Gentile 
readers  that  the  feast  of  unleavened  bread  was  called  or  known  to  them  as  the 
passover. 

2.  they  feared  the  people]  The  rulers  sought  to  put  Jesus  to  death, 
but  "  not  on  a  feast  day  • "  for  the  popular  feeling  strongly  supported  Jesus, 
and  the  rulers  feared  a  tumult  of  the  people.  So  Herod  feared  to  destroy 
John  the  Baptist. 

3.  Satan  into  Judas]  In  stating  that  Satan  tempted  and  influenced 
Judas,  Luke  agrees  with  John,  though  John  speaks  of  it  at  a  later  period, 
after  the  "sop"  at  the  supper.  The  devil  may  have  "  entered "  into  him 
twice,  that  is,  twice  tempted  him  to  his  wicked  work.  It  cannot  be  under- 
stood as  an  ordinary  demoniacal  possession.  Judas  must  have  given  him.self 
up  to  evil  to  such  an  extent  that  the  devil  overcame  him  by  temptation. 

4.  communed  with  the  chief  priests  and  captains]  The  "captains" 

were  in  charge  of  the  temple,  see  v.  52,  and  Acts  4:1.  It  was  their  duty  to 
maintain  order  in  the  temple,  especially  during  the  feasts,  when  crowds  would 
be  present.  Judas  sought  them  and  the  chief  priests,  to  propose  his  plan  for 
betraying  Jesus  secretly  into  their  hands. 

5.  were  glad  .  ,  covenanted  to  give  him  money]    The  chief  priests 


Common  Version. 


-Now  the  feast  of  unleavened 
igh,  which  is  called  the  pass- 


CHAP.  XXII. 
bread  drew 
over. 

2  And  the  chief  priests  and  scribes  sought 
how  they  might  kill  him  ;  for  they  feared  the 
people. 

3  ^  Then  entered  Satan  into  Judas  snr- 
named  Iscariot,  being  of  the  number  of  the 
twelve. 

4  And  he  went  his  way,  and  communed  with 
the  chief  priests  and  captains,  how  he  might 
oetray  him  unto  them. 

5  And  they  were  glad,  and  covenanted  to 
give  him  money 


Revised  Version. 

22       Now  the  feast  of  unleavened  bread  drew 

2  nigh,  which  is  called  the  Passover.  And 
the  chief  priests  and  the  serines  sought  how 
they  might  i)ut  him  to  death ;  for  they 
feared  the  people. 

3  And  Satan  entered  into  Judas  who  was 
called  Iscariot,  being  of  the  number  of  the 

4  twelve.  And  he  went  away,  and  communed 
with  the  chief  priests  and  captains,  how  he 

5  might  deliver  him  unto  them.  And  they 
were    glad,  and   covenanted   to   give   him 


284  A   COMMENTARY   ON  THE  GOSPEL  OF  LUKE.  [Luke  22  :  O-lO. 

gladly  offered  a  bribe;  and  became  a  party  to  the  bribery  and  corruption 
along  with  Judas.  Avarice  was  his  vice :  he  loved  money ;  the  devil  used 
this  key  to  his  heart  to  destroy  him.  The  amount  Luke  does  not  state,  since 
it  would  be  of  less  interest  to  Gentile  than  to  Jewish  readers. 

6.  he  .  .  sought  opportunity]  There  are  five  steps  in  the  corrupt 
bargain  :  1,  Judas  sought  them  ;  2,  offered  to  betray  his  Master ;  3,  they  gladly 
made  a  bargain  with  him  for  money ;  4,  he  consented  to  the  bargain ;  5,  he 
sought  to  fulfill  his  wicked  pledge.  He  tried  to  betray  Jesus  in  the  absence 
of  the  multitude,  or  "  without  tumult ;  "  from  which  this  appears  to  have  been 
a  part  of  the  bargain. 

1,  (lay  of  unleavened  bread]  This  language  implies  that  our  Lord  did 
not  anticipate  the  passover  (as  Farrar  and  others  say),  but  celebrated  it  upon 
the  usual  day.  The  lamb  must  be  sacrificed  upon  that  day  "  between  the 
evenings."  Deul.  16  : 5,  6.  On  that  day  all  leaven  was  carefully  removed 
from  every  Jewish  house.  The  entire  account  in  Luke,  as  well  as  in  Matthew 
and  Mark,  indicate  in  fact,  that  our  Lord  kept  the  passover  on  the  right  day 
and  hour.  Whether  irregularities  had  crept  into  Jewish  usage,  in  this,  as  in 
other  observances,  we  are  not  informed.  The  statement  in  John  18  :  28,  that 
the  Jews  on  the  following  morning  "  entered  not  into  the  palace,  that  they 
might  not  be  defiled,  but  might  eat  the  passover,"  certainly  implies  that  they 
had  not  eaten  it.  But  this  defilement  would  last  to  sunset  only,  and  they 
could  not  eat  the  passover  until  after  sunset ;  so  this  only  shifts  but  does  not 
remove  the  difficulty.  See  Bissell's  Biblical  Antiquities,  pp.  264-266.  Why 
they  delayed  it,  we  are  not  informed.  The  question  has  caused  prolonged 
discussion  ever  since  the  days  of  Chrysostom  and  the  early  Christian  Fathers. 
Its  full  treatment  belongs  properly  to  a  commentary  on  John. 

8.  sent  Peter  and  John]  Luke  alone  gives  us  the  names  of  the  disci- 
ples who  prepared  the  passover.  They  were  to  secure  the  room,  the  lamb, 
the  bitter  herbs,  the  wine,  and  whatever  else  would  be  required.  These  two 
leaders  of  the  apostolic  band  were  fitting  persons  for  this  important  work. 
It  is  not  likely  they  alone  were  selected,  that  the  place  of  its  celebration  might 
be  kept  a  secret  from  Judas  (a  view  expressed  in  my  Commentary  on  Mat- 
thew, but  which  a  re-examination  has  led  me  to  regard  as  unsatisfactory),  since 
he  was  present  at  the  feast  with  the  others.  The  question  in  v.  9  agrees  with 
the  statement  in  Matt.  26  :  17 ;  Mark  14:12.  Luke  gives  the  conversation 
more  fully  than  the  others. 

10.    a  man  meet  you,  bearing  a  pitcher  of  water]    These  specific 


Common  Version. 

6  And  he  promised,  and  sought  opportunity 
to  betray  him  unto  them  in  the  absence  of  the 
multitude. 

7  ^  Then  came  the  day  of  unleavened  bread, 
when  the  passover  must  be  killed. 

8  And  he  sent  Peter  and  John,  saying,  Go 
and  prepare  us  the  passover,  that  we  may  eat. 

9  And  they  said  unto  him,  Where  wilt  thou 
that  we  prepare  ? 

10  And  he  said  unto  them.  Behold,  when  ye 
are  entered  into  the  city,  there  shall  a  man 
meet  you,  beiiring  a  pitcher  of  water ;  follow 
him  into  the  house  where  he  entereth  in. 


Revised  Version. 

6  money.  And  he  consented,  and  sought  op- 
portunity to  deliver  him  unto  them  i  in  the 
absence  of  the  multitude 

7  And  the  day  of  unleavened  bresid  came, 
on  which  the  passover  must  be  sacrificed. 

8  And  he  sent  Peter  and  John,  saying.  Go 
and  make  ready  for  us  the  passuver,  that 

9  we  may  eat.      And   they  said   unto   him, 
10  Where  wilt  thou  that  we  make  ready '!    And 

he  said  unto  them,  Behold,  when  ye  are 
entered  into  the  city,  there  shall  meet  you 
a  man  bearing  a  pitcher  of  water;  follow 
him  into  the  house  whereinto  he  goeth. 


Or,  without  tumult 


Luke  22  :  11-13. 


THE   PASSOVER  PREPAKED. 


285 


things  would  enable  Peter  and  John  to  find  the  room  without  trouble.  It  is 
unusual  for  a  man  to  carry  water  in  Syria.  That  is  tbe  work  of  woman. 
This  was  therefore  a  peculiar  mark.  Then  water  was  carried  sometimes  in 
leathern  bottles.  This  man  would  have  an  earthen  pitcher  (for  this  is  the 
meaning  of  the  Greek  word),  another  not  very  common  mode  of  carrying 
water.  Bringing  water  was  at  this  time  a  necessary  part  of  the  preparation 
for  the  passover  feast.  This  "  man,"  probably  a  slave,  the  two  disciples  were 
to  follow  to  the  house  "  whereinto  he  goeth."  Tiiey  would  enter  the  central 
court,  not  the  rooms  of  the  house,  and  then  make  their  errand  known.  An 
entrance  thus  far  into  an  Eastern  house  was  not  an  intrusion. 

11.  Where  is  the  guest-chamber]  Having  followed  him  into  tiie 
house,  they  were  to  say  to  the  householder,  "  The  Teacher  saith  unto  thee, 
Where  is  the  guest-chamber  [the  same  word  as  for  an  inn,  or  lodging  room] 
where  I  shall  eat  the  passover  with  my  disciples?"  Whether,  as  seems  prol)- 
able,  the  householder  was  a  disciple  of  Jesus,  or  whether  he  was  divinely 
moved  to  grant  the  request,  we  are  not  informed.  It  was  customary  for  Jews 
to  be  very  hospitable,  and  according  to  the  Talmud  they  would  not  let  rooms 
for  hire  at  this  feast;  but  the  message  implies  some  knowledge  of  the 
"  Teacher  "  or  "  Master  "  by  the  person  to  whom  it  was  sent.  The  house  was 
perhaps  near  what  is  now  known  as  St.  Stephen's  gate. 

12.  a  large  upper  room  furnished]  This  was  not  the  room  for  which 
they  were  to  ask.  They  asked  for  a  small  chamber  out  from  the  lower  court. 
They  were  offered  a  large  upper  parlor,  as  we  might  call  it,  "  furnished,"  lit- 
erally "spread,"  usually  meaning,  spread  with  reclining  couches  and  rugs. 
They  found  all  these  things  as  Jesus  had  said  unto  them,  and  there  they  made 
ready.  The  needful  things  as  already  stated  were,  the  lamb,  the  wine,  bitter 
herbs,  and  unleavened  bread.  It  probably  included  a  removal  of  all  leaven, 
if  that  had  not  been  done. 

Suggestive  AppiiicATiONS. — 1.  Those  high  in  office  in  state  and  church 
may  fall  into  very  grievous  sin.  2.  There  was  a  traitor  among  the  twelve 
apostles;  how  many  betrayers  of  Christ  may  there  be  in  the  whole  church  ! 
3.  A  professed  disciple  and  the  leaders  in  the  Jewish  church  were  parties  to 
bribery ;  a  sorrowful  warning  to  Christians  now.  4.  :Money  was  the  instru- 
ment of  this,  and  of  many  great  sins.  5.  The  Lord  knows  where  to  find  mes- 
sengers and  means  for  whatever  he  plans  to  do. 

The  Passover  and  the  Lord's  Supper.    22  :  14-23.    Compare  Matt. 
26:20-29;  Mark  14:17-25;  John  13:1-38. 

Jerlsalem,  Thursday,  April  6,  a.d.  30. 

It  is  somewhat  remarkable  that  Luke  alone  records  the  strife  of  the  disci- 


CoMMON  Version. 

11  And  ve  shall  say  unto  the  goodman  of 
the  house,  The  Master  saith  unto  thee,  Where 
is  the'  guest  chamber,  where  I  shall  eat  the 
passover  with  my  disciples? 

12  And  he  shall  shew  you  a  large  upper 
room  furnished  :  there  make  ready. 

13  And  they  went,  and  found  as  he  had  said 
unto  them :  and  they  made  ready  the  passover. 


Revised  Version. 

11  And  ye  shall  say  unto  the  goodman  of  the 
house.  The  -  Master  saith  unto  thee,  Where 
is  the  guest-chamlier,  wliere  I  shall  eat  the 

12  passover  with  my  disciples?  And  he  will 
shew  vcu  a  large  upper  room  furnished  : 

13  there  m:ike  ready.  And  they  went,  and 
found  as  he  had  said  unto  them:  and  they 
made  ready  the  passover. 


1  Or,  Teacher 


o^g  A   COMMENTARY  ON   THE  GOSPEL  OF  LUKE.       [Ltjke  22:  14-19. 


pies  at  tlie  passover  table,  and  the  charge  to  buy  a  sword.  John  alone  records 
the  feet- washing,  and  the  charge  to  Judas,  but  omits  the  institution  of  the 
Lord's  supper,  though  he  alone  gives  the  long  discourse  of  Jesus  before  leav- 
ing the  upper  room. 

14.  when  the  hour  was  come]  What  hour?  Unquestionably  the 
usual  hour  for  eating  the  passover  meal.  This  is  another  definite  indication 
that  Jesus  kept  the  true  passover.  See  v.  7.  Then  "  he  sat  down,"  literally 
"  fell  back  "  or  "  reclined,"  and  the  apostles  with  him.  They  did  not  sit  on  chairs, 
or  benches,  as  the  celebrated  painting  of  Leonardo  Da  Vinci  represents  them 
as  doing.  The  early  custom  was  to  stand,  but  this  had  been  long  departed 
from.  "  With  desire  I  have  desired  "  is  a  Hebraism  meaning  with  a  strong 
desire.  "  This  passover  "  points  to  this  as  the  last  regular  passover,  not  to  it 
as  if  an  irregular  one. 

16.    I  will  not . .  eat . . . .  until  it  be  fulfilled]    Some  suppose  this 

means  that  he  would  not  eat  of  this  passover,  and  therefore  that  this  meal  he 
was  eating  was  not  the  true  passover.  But  if  this  strained  interpretation  is  to 
hold,  then  it  may  with  equal  force  be  held  to  mean  that  after  it  is  fulfilled, 
Jesus  will  eat  of  this  particular  passover,  which  reduces  the  sense  to  an 
absurdity.  The  obvious  sense  is,  that  Jesus  will  not  hereafter  eat  of  the  pass- 
over  at  all,  for  it  is  to  cease.  Notice  the  expression  in  v.  18,  and  com- 
pare a  similar  Hebraistic  expression  in  1  Sam.  15 :  35.  Meyer  holds  that 
Luke  here  represents  our  Lord  as  refusing  to  drink  the  wine,  yet  he  concedes 
this  to  be  improbable.  This  view  is  not  only  groundless  but  untenable,  as  a 
careful  comparison  of  vs.  16  and  18  will  obviously  show. 

n.  a  cup  .  .  divide  it  among  yourselves]  Notice  the  revised  reading. 
The  "cup"  here  named,  probably  was  the  "third  cup"  in  the  Jewish  feast, 
called  the  cup  of  blessing.  This  was  drunk  after  the  lamb  was  eaten.  The 
"cup"  in  V.  20,  the  actual  cup  at  the  institution  of  the  Lord's  supper,  was  the 
fourth  cup.  After  receiving  the  first  of  these  cups,  a  blessing  was  pronounced. 
Various  forms  of  blessings  are  found  in  the  Mishna.  In  v.  18  we  find  a  repe- 
tition of  the  declaration  of  v.  16,  only  in  a  more  definite  form  ;  "  from  hence- 
forth," that  is,  after  this  celebration  of  the  passover. 

19.     took  bread]     Or,  "  he  took  a  loaf,"  and  again  having  given  thanks, 


Common  Version. 

14  And  when  the  hour  was  come,  he  sat 
down,  and  the  twelve  apostles  with  him. 

15  And  he  said  unto  them,  "With  desire  I 
have  desired  to  eat  this  passover  with  you  be- 
fore I  suffer  : 

16  For  I  say  unto  you,  I  will  not  any  more 
eat  tliereof,  until  it  be  fulfilled  in  the  kingdom 
of  God. 

17  And  he  took  the  cup,  and  gave  thanks, 
and  said,  Take  this,  and  divide  it  among  your- 
selves : 

18  For  I  say  unto  you.  I  will  not  drink  of  the 
fiuit  of  the  vine,  until  the  kingdom  of  God 
shall  come. 

19  ^  And  he  took  bread,  and  gave  thanks, 
and  brake  it,  and  gave  unto  them,  saying, 
This  is  my  body  which  is  given  for  yoii :  this 
do  in  rempinbranc"  of  mo. 

1  Or,  a  loaf  2«^ome  ancient  avithorities  omit  wJiich  i'  Qirrn  fur  you  .  .  .  which  is  poured  out 

for  you. 


Kevised  Version. 

14  And  when  the  hour  was  come,  he  sat 

15  down,  and  the  apostles  with  him.  And  he 
said  unto  them,  With  desire  I  have  desired 
to  eat  this  passover  with  you  before  I  suffer : 

16  for  I  say  unto  j'ou,  I  shall  not  eat  it,  until 

17  it  be  fulfilled  in  the  kingdom  of  God.  And 
he  received  a  cup,  and  when  he  had  given 
thanks,  he   said,   Take   this,  and  divide  it 

18  among  yourselves:  for  I  say  unto  you,  1  shall 
not  drink  from  henceforth  of  the  fruit  of  the 
vine,  until  the  kinsdoin  of  God  shall  come. 

19  And  he  took  i  bread,  and  when  he  had  given 
thanks,  he  brake  it,  and  gave  to  them,  say- 
ing, This  is  my  body"  which  is  given  for 


Luke  22  :  20,  21.]         THE  PASSOVER  AND  THE   LORD'S   SUPPER. 


287 


he  brake  the  loaf,  and  gave  nnto  the  disciples,  saving,  "  This  is  ray  body." 
The  fierce  controversy  whicli  has  raged  over  this  pjirase  is  a  forcible  iUustVa- 
tion  of  the  foolishness  of  sectarianism.  In  Hebrew,  Cbaldaic,  and  Aramaic 
there  is  no  synonym  for  "signify."     8<)  we  rend  in  Gen.  -11 :  26,  "The  seven 


PASSOVER   LOAF,   OK  CAKE. 

good  kine  are  seven  years."  The  coupling  word  "  is  "  would  not  probably  be 
used  by  our  Lord.  See  Edersheim,  Life  of  Jesus,  Vol.  2,  pp.  511,  512. 
As  to  the  nature  and  conditions  of  this  ordinance,  the  various  churches  of 
Christendom  are  widely  divided  in  opinion  ;  see  my  Commentarv  on  Matthew, 
p.  271. 

21.  Of  him  that  betrayeth  me]  If  this  fact  is  here  in  its  true  order, 
we  must  surely  conclude  that  Judas  was  present  at  the  institution  of  the  Lord's 
Supper,  as  well  as  at  the  beginning  of  the  passover.  And  this  view  was  held 
by  many  of  the  early  Christian  fathers.  Edersheim,  Geikie,  Robinson  and 
many  writers  hold  that  Judas  left  the  company  after  receiving  the  sop,  and 
quite  early  in  the  meal,  hence  before  the  institution  of  the  supper.  See  this 
question  discussed  in  my  Commentary  on  Mark,  p.  171.  The  strife  clearly 
took  place  earlier  in  the  meal,  and  it  seems  natural  to  suppose  that  Luke  puts 
the  remark  about  the  traitor  in  connection  with  the  strife,  by  the  law  of 
association.     See  Matt.  26  :  21-25  ;  Mark  14 :  18-21 ;  John  13 :  21-26. 


Common  Version. 

20  Likewise  nlso  the  cup  after  supper,  say- 
ine:.  This  cup  is  the  new  testament  in  my 
blood,  which  is  shed  for  you. 

•21  «[  But,  behold,  the  hand  of  him  that  be- 
trayeth me  is  witli  me  on  the  table. 


Revised  Version. 

20  you  :  this  do  in  remembrance  of  me.  And 
the  cup  in  like  manner  aftpr  supptr,  saying. 
This  cup  is  the  new  cmpnant  in  my  blood, 
even    that   which   is   poured   out   for    you. 

21  But  behold,  the  hand  of  him  that  betrayeth 


288 


A  COMMENTARY  ON   THE  GOSPEL   OF   LUKE.  [Luke  22  :  22-24. 


22,  as  it  was  [hath  been]  determined]    All  this  was  according  to  the 

purpose  of  God.  Compare  Acts  2  :  23,  "  him,  being  delivered  up  by  the  de- 
terminate counsel  and  foreknowledge  of  God,"  see  revised  reading.  And  yet 
the  Jews,  "  By  the  hand  of  lawless  men  did  crucify  and  slay."  The  purpose 
of  God  in  nowise  diminished  the  sin  and  guilt  of  those  who  put  Jesus  to 
death. 

23.  which  of  them  it  was]  The  anxious,  surprised,  and  troubled  faces 
of  the  disciples,  Ave  seem  to  see ;  for  they  appear  not  to  have  suspected  Judas. 
The  brevity  of  this  allusion  to  the  traitor,  seems  to  favor  the  inference  that 
Luke  adds  these  facts  to  his  account  to  complete  his  sketch  of  these  events, 
but  without  intending  to  fix  their  chronological  order. 

Suggestive  Applications. — 1.  The  Lord  gives  his  people  outward  and 
sensible  signs  and  ordinances  to  aid  in  his  worship.  2.  He  would  have  us 
commemorate  great  events  in  the  history  of  our  redemption.  3.  Christ  will 
have  his  people  remember  him.  4.  We  are  to  remember  his  finished  work 
for  us.  5.  His  sacrifice  was  to  put  away  our  sins.  6.  He  warns  us  to  beware 
of  the  temptation  to  betray  or  deny  him.  7.  The  warning  ought  to  cause  us 
continual  searching  of  heart. 

Warning  to  Disciples  and  to  Peter.     22  :  24-38.    Compare  Matt.  26  : 

20-36;  Mark  14:17-31. 

Jerusalem,  Thursilay,  April  6,  a.d.  30. 

The  order  of  events  here  is  not  clear,  and  harmonists  are  not  agreed  in 
regard  to  it.  Combining  all  the  narratives,  it  seems  reasonable  to  believe  that 
the  strife  about  who  should  be  the  greatest  occurred  early  in  the  passover 
feast,  and  was  followed  by  the  feet-washing,  as  a  rebuke  to  their  pride.  Then 
the  traitor  Avas  pointed  out,  given  the  sop,  and  he  withdrew.  The  institution 
of  the  supper  was  followed  by  the  warning  to  Peter,  and  by  the  long  discourse 
recorded  in  John  14  to  16.  The  contention  of  the  disciples  at  the  passover  is 
narrated  by  Luke  only,  as  also  the  notice  of  the  swords.  But  a  similar  strife 
is  narrated  at  an  earlier  period  by  the  first  three  evangelists,  Matt.  18 : 1 ; 
Mark  9  :  34 ;  Luke  9  :  46. 

24.  which  of  them  .  .  greatest]  Notice  the  revised  reading,  "  there 
arose  also  a  contention  among  them,  which  of  them  was  accounted  to  be 
greatest."  The  old  ambition  for  place  and  preferment  broke  out  anew.  For 
the  former  instance,  see  references  above.  This  was  probably  occasioned  by 
securing  places  on  the  couches  at  the  table.  John  appears  to  have  had  a  place 
next  to  Jesus.  Peter  was  perhaps  opposite,  at  the  head  of  another  couch. 
How  the  others  were  placed  is  wholly  unknown. 


Common  Version. 

22  And  truly  tbe  Son  of  man  goeth,  as  it 
was  determined  :  but  woe  unto  that  man  by 
whom  he  is  betrayed  ! 

23  And  they  began  to  inquire  among  them- 
selves, which  of  them  it  was  that  should  do 
this  thing. 

24  ^  And  there  was  also  a  strife  among  them, 
which  of  them  should  be  accounted  the  great- 


Revised  Version. 

22  me  is  with  me  on  the  table.  For  the  Son 
of  man  indeed  goeth,  as  it  hath  been  deter- 
mined :    but  woe   unto  that  man   through 

23  whom  he  is  betrayed  !  And  they  began  to 
question  among  themselves,  which  of  them 
it  was  that  should  do  this  thing. 

24  And  there  arose  also  a  contention  among 
them,  which  of  them  was  accounted  to  be 


Luke  22  :  25^1.]  WARNING  TO  DISCIPLES  AND  TO  PETER. 


289 


25.     lordship  over  them]     For  a  similar  rebuke,  see  Matt.  20 :  25,  26. 

Tlie  title  "  benefactor  "  was  one  that  heatlien  monarclis  loved  to  assume.  One 
of  the  Ptolemies  of  Egypt  had  this  title.  IVrtullus  tiius  flattered  Felix,  Acts 
^4:2.  Disciples  are  not  to  have  this  pride  of  place  and  of  authority.  Their 
glory  is  that  they  serve  their  brethren.  That  is  the  kind  of  greatness  to  be 
sought. 

27.  I  am  .  .  as  he  that  serveth]  Among  you,  he  is  the  greatest  that 
sitteth  at  meat ;  but  by  washing  your  feet  I  have  become  among  you  as  one 
that  does  menial  service:  learn  this  lesson  of  service  from  me!  Compare 
Phil.  2  :  7.  The  "  temptations,"  or  "  trials,"  of  v.  28,  refer  not  so  nmch  to  the 
special  temptation  of  the  devil  after  baptism,  which  was  before  his  disciples 
were  with  him,  as  to  his  whole  ministry  and  his  bearing  with  the  unbelief  of 
the  Jews. 

29.  I  appoint  unto  you  a  kingdom]    That  is,  a  kingdom  which  you 

must  attain  through  trials  and  service,  even  as  my  Father  appointed  unto  me. 
You  are  to  be  kings  in  due  time,  but  serving  and  trial  must  precede  that.  See 
2  Tim.  2  :  12. 

30.  sit  on  thrones]  A  similar  figure  to  that  of  eating  is  found  in  Rev. 
19  :  7-9,  in  the  marriage  supper  of  the  Lamb.  On  thrones  judging,  has  been 
variously  interpreted  to  mean  :  1,  that  all  would  be  judged  by  the  doctrines 
the  apostles  preached ;  2,  that  the  apostles  would  condemn  the  Jews,  as  the 
Ninevites  and  the  queen  of  Sheba  would  ;  3,  that  they  shall  be  co-judges  with 
Christ;  4,  that  they  shall  be  pre-eminent  after  the  second  coming  of  Christ, 
and  the  restoration  of  the  Jews.  Paul  has  a  similar  thought,  "  Know  ye  not 
that  the  saints  shall  judge  the  world  ?  "  and  "  angels  ?  "    1  Cor.  6  :  2,  3. 

31.  Simon  .  .  Satan  .  .  sift  you]  Christ  has  his  fan  to  separate  wheat 
from  chaff;  Satan  has  his  sieve  to  toss,  shake  and  prove  the  saints  by  trials. 
The  devil  seeks  to  destroy  believers.  In  the  Greek  the  word  for  "you"  is 
plural  in  fact  as  well  as  form,  and  therefore  may  apply  to  all  the  disciples.  But 
Simon  is  solemnly  addressed  and  warned,  perhaps  because  he  was  foremost  in 


Common  Version. 


Revised  Version. 


25  And  he  said  unto  them,  The  kings  of  the 
Gentiles  exercise  lordship  over  them  ;  and 
they  that  exercise  authority  upon  them  are 
called  benefactors. 

26  But  ye  shall  not  be  so:  but  he  that  is 
greatest  among  you,  let  him  be  as  the  young- 
er; and  he  that  is  chief,  as  he  that  duth  serve. 

27  For  whether  is  greater,  he  that  sitteth  at 
meat,  or  he  that  serveth  ?  is  not  he  that  sitteth 
at  meat?  but  I  am  among  you  as  he  that 
serveth. 

28  Ye  are  they  which  have  continued  with 
me  in  my  temptations. 

29  And  I  appoint  unto  you  a  kingdom,  as 
my  Father  hath  appointed  unto  me ; 

30  That  ye  may  eat  and  drink  at  my  table 
in  my  kingdom,  and  sit  on  thrones  judging  the 
twelve  tribes  <if  Israel. 

31  f  And  the  Lord  said,  Simon,  Simon,  be- 
hold, Satan  hath  desired  to  have  you,  that  he 
may  sift  you  as  wheat : 

1  Gr.  greater.  -  Gr.  redineth.  3  Or,  I  appoint  unto  you,  even  as  my  Father  appointed 

unto  me  a  kingdom,  that  ye  may  eat  and  dnnk,  rfc.  *  Or,  obtained  you  by  asJdng 

19 


25  1  greatest.  And  he  said  unto  them,  The 
kings  of  the  Gentiles  have  lordship  over 
them ;  and  they  that  liave  authority  over 

26  them  are  called  Benefactors.  But  ye  shall 
not  be  so  :  but  he  that  is  the  greater  among 
you,  let  him  become  as  tlie  younger;  and 
he    that   is  chief,  as  he   that  doth   serve. 

27  For  whether  is  greater,  he  that  2  sitteth  at 
meat,  or  he  that  serveth  ?  is  not  he  that 
2 sitteth  at  meat?  but  I  am  in  the  midst  of 

28  you  as  he  that  serveth.  But  ye  are  they 
that  have  continued  with  me  in  my  trials; 

29  and  ^  I  appoint  unto  jou  a  kingdom,  even 

30  as  my  Father  appointed  unto  me,  that  ye 
may  eat  and  drink  at  my  table  in  my  king- 
dom ;  and  ye  shall  sit  on  thrones  judging 

31  the  twelve  tribes  of  Israel.  Simon,  Simon, 
behold,  Satan  *  asked  to  have  you,  that  he 


290 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  22  :  32-38. 


the  strife.  Instead  of  indicating  any  special  sanctity  in  Peter  or  any  pre-emi- 
nence, except  in  danger  from  the  devil  overcoming  him,  it  shows  the  opposite. 
Well  may  every  believer  tremble,  and  cry  out  for  the  Lord  to  plead  that  the 
devil  prevail  not.  When  Peter  had  fully  "  turned  again  " — see  revised  read- 
ing— recovered  from  his  fall,  then  his  work  would  be  to  "stablish"  or 
"strengthen"  his  brethren. 

33.  I  ain  ready]  Confident  Peter  little  knew  his  own  heart,  or  the 
power  and  the  wiles  of  the  devil.  He  could  now  face  prison  and  death  for 
his  Master.  A  few  hours  later  he  could  not  face  the  taunts  of  a  house-maid 
without  denying  his  Lord  ! 

34.  I  tell  thee,  Peter]  It  amazes  us,  as  we  read  this  distinct  and  terri- 
ble warning,  that  Peter  was  ofi'  his  guard  in  less  than  twenty-four  hours  after 
this !  But  how  often  does  one  go  from  the  heights  of  spiritual  enjoyment  and 
ecstacy  to  the  depths  of  the  valley  of  humiliation.  Peter  is  a  type  of  multi- 
tudes of  believers  in  this  respect. 

35.  lacked  ye  anything]  As  the  time  of  want  and  trial  is  soon  to 
come,  Jesus  would  prepare  them  for  it  by  reminding  them  of  the  providential 
way  in  which  everything  needful  was  provided  for  them,  when  they  were 
sent  out  on  a  mission  two  by  two,  without  purse,  wallet  or  shoes.  They 
wanted  nothing.     But  now  a  time  of  severe  trial  Avas  at  hand. 

36.  sell  .  .  and  buy  a  sword]  The  revised  reading  is  more  satisfactory 
in  this  verse,  Avhich  is  confessedly  difficult,  whether  it  be  taken  literally  or 
figuratively.  Indeed  to  take  it  literally  brings  up  so  many  hard  questions, 
that  few  have  the  hardihood  so  to  interpret  it.  The  thought  seems  to  be :  you 
had  better  provide  for  defence  against  other  enemies,  than  to  have  this  un- 
seemly strife  among  yourselves.  The  time  is  at  hand  now,  when  you  must 
guide  and  defend  yourselves  without  my  visible  presence  and  leadership. 
You  must  part  with  everything  for  self-defence.  Make  provision  now  for  this, 
by  securing  every  reasonable  means  of  self-defence. 

38.     two  swords  ..  enough]     The  disciples  failed  to  see  the  force  of  his 


Common  Version. 


32 


32  But  I  have  prayed  for  thee,  that  thy  faith 
fail  not :  and  when  thou  art  converted, 
strengthen  thy  brethren. 

33  And  he  said  unto  him,  Lord,  I  am  ready 
to  go  with  thee,  both  into  prison,  and  to  death. 

34  And  he  said,  I  tell  thee,  Peter,  the  cock 
shall  not  crow  this  day,  before  that  thou  shalt 
thrice  deny  that  thou  knowest  me. 

35  And  he  said  unto  them,  When  I  sent  you 
witliout  ]iuise,  and  scrip, and  shoes,  lacked"  ye 
any  thing?     And  they  said,  Nothing. 

3G  Then  said  he  unto  them.  But  now,  he 
that  hath  a  purse,  let  him  take  it,  and  likewise 
his  scrip  :  aud  he  that  hath  no  sword,  let  him 
sell  his  garment,  and  buy  one. 

37  For  I  say  unto  you,  that  this  that  is  writ- 
ten must  yet  be  accomplished  in  me.  And  he 
was  reckoned  among  the  transgressors  :  for 
the  things  concerning  me  have  an  end. 

38  And  they  said,  Lord,  behold,  here  are 
two  swords.  And  he  said  unto  them.  It  is 
enough. 

1  Or,  and  he  that  hath  no  S7vord,  let  him  sell  hi 


35 


36 


37 


38 


Revised  Version. 

might  sift  you  as  wheat :  but  I  made  sup- 
plication for  thee,  that  thy  faith  fiiil  not : 
and  do  thou,  when  once  thou  liast  turned 
again,  stablish  thy  brethren.  And  lie  said 
unto  him.  Lord,  with  thee  I  am  ready  to  go 
both  to  prison  and  to  death.  And  he  said, 
I  tell  thee,  Peter,  the  cock  shall  not  crow 
this  day,  until  thou  shalt  thrice  deny  that 
thou  knowest  me. 

And  he  said  iinto  them.  When  I  sent  you 
forth  without  purse,  and  wallet,  and  shoes, 
lacked  ye  any  thing?  And  they  said.  Noth- 
ing. And  he  said  unto  them,  But  now,  he  that 
hath  a  purse,  let  him  take  it,  and  likewise  a 
wallet :  i  and  he  that  hath  none,  let  him  sell 
his  cloke,  and  buy  a  sword.  For  I  say  unto 
you,  that  this  which  is  written  must  be  ful- 
filled in  me,  And  he  was  reckoned  with 
transgressors  :  for  that  which  concerneth 
me  hath  2  fulfilment.  And  they  said.  Lord, 
behold,  here  are  two  swords.  And  he  said 
unto  them.  It  is  enough, 
s  cloke  and  buy  one.  -  Gr.  end. 


Luke  22  :  39,  40.] 


IN  GETHSEMANE. 


291 


instruction  or  prediction  about  himself  and  them.  Although  this  was  the 
third  or  fourth  time  he  had  made  the  announcement,  they  were  still  dull  at 
heart.  The  response  of  Jesus,  "  It  is  enough,"  seems  to  refer  to  this  dullness 
of  apprehension,  rather  tluan  to  the  swords.  He  was  wearied  with  teaching 
and  by  the  thought  of  Judas'  base  betrayal,  and  the  burden  of  his  coming 
suffering. 

Suggestive  Applications. — 1.  Pride  and  love  of  pre-eminence  are  old 
sins.  ,2.  But  true  eminence  comes  through  humble,  faithful  service.  3.  Fi- 
delity is  commended  by  the  Master.  4.  The  promise  of  suffering  is  blended 
with  the  promise  of  great  honor.  5.  The  devil  is  a  real  enemy  to  our  souls. 
6.  Christ's  intercession  for  each  saint  is  his  hope.  7.  Tiie  strong  ought  to 
help  the  weak  in  faith.  8.  The  Christian  is  to  provide  wisely  against  coming 
evils.     9.  Christ  finishes  the  work  ot  salvation. 


In  Gethsemane.     22  :  39-53.     Compare  Matt.  26  :  36-46 ;  Mark  14  :  26-42 ; 

John  18 : 1-11. 
Gethsemane,  near  Jerusalem,  Thursday,  April  6,  a.p.  30. 
Jesus  was  now  entering  into  the  greatest  conflict,  so  far  as  we  know,  that 
the  universe  has  ever  known.  It  was  the  magnificent  and  awful  contest  of 
the  powers  of  hell  with  ihe  powers  of  heaven.  By  prayer,  Jesus  would  put 
himself  into  more  immediate  communion  with  the  Father,  as  the  best  prepara- 
tion for  the  conflict.  He  therefore  sought  his  accustomed  place  of  retirement 
in  the  field  or  garden  of  Gethsemane.  As  we  stand  now  in  the  shadow  of 
this  great  and  terrible  spiritual  struggle,  this  anguish  of  soul,  let  it  be  with 
uncovered  head  and  reverent  spirit.  Shall  the  way  to  heaven  for  the  human 
race  be  opened  in  the  face  of  ages  of  sin,  and  the  hosts  of  Satan,  or,  shall  it 
be  forever  closed  ?     What  the  victory  cost,  we  may  now  see. 

39.  he  came  out,  and  went]  From  the  upper  room  he  passed  out  of 
the  city,  across  the  Kedron,  unto  the  Mount  of  Olives,  "as  his  custom  was," 
see  revised  reading  and  compare  Luke  21 :  37.  From  these  two  passages,  it 
is  fair  to  infer  that  Jesus  had  spent  his  nights  in  this  place,  owing  perhaps  to 
the  crowded  state  of  the  city  during  the  passover.  Judas  knew  the  place, 
John  18  : 2,  and  guided  the  band  of  officers  to  it. 

40.  at  the  place]  It  was  at  or  near  the  garden  called  Gethsemane. 
The  Latins  have  fixed  the  spot  since  the  fourth  century,  a  few  hundred  feet  east 
from  the  city.  The  small  garden  enclosure  is  now  surrounded  by  a  low  wall. 
Eight  old  olive  trees,  propped  up  with  stones,  are  in  the  garden.  All  the 
trees  about  Jerusalem  were  cut  down  by  order  of  Titus,  but  the  olive  trees 
may  have  sprung  from  the  roots  of  the  more  ancient  ones,  for  these  are  said 
to  have  been  standing  at  the  time  of  the  Saracenic  conquest  of  Jerusalem,  a.d. 
636.     Jesus  had  the  eleven  with  him,  and  he  urged  them  to  pray  "  that  ye 


Common  Version. 

39  ^  And  he  came  out,  and  went,  as  he  was 
wont,  to  the  mount  of  Olives ;  and  his  disciples 
also  followed  him. 

40  And  when  he  was  at  the  place,  he  said 
unto  them,  Pray  that  ye  enter  not  into  tempia- 
tion. 


Revised  Version. 

39  And  he  came  out,  and  went,  as  his  cus- 
tom was,  unto  the  mount  of  Olives ;   and 

40  the  disciples  also  fullowed  him.     And  when 
he  was  at  the  place,  he  said  unto  them,  Pray 


Tomb  open  and  closed. 


Getbsemane,  and  olive  trees.    {After  a  Photograph.) 


Luke  22 :  41-45.]  IN  GETHSEMANE.  293 

enter  not  into  temptation."  Ryle  thoughtfully  observes:  "To  be  assaulted 
by  temptation  is  one  thing,  but  to  enter  into  it  is  quite  another."  The  one  is  a 
painful  thing,  the  other  is  a  sin.  So  long  as  the  devil  is  free,  and  man  in  the 
body,  so  long  there  will  be  temptation. 

42.  remove  this  cup  from  me]  Entering  Gethsemane,  he  left  eight 
of  the  band  of  disciples.  With  three,  whom  Trench  calls  "  tiie  flower  and 
crown  of  the  apostolic  band,"  Jesus  went  on,  but  was  soon  parted  from  them, 
retiring  into  the  deeper  shades  of  the  garden.  In  was  in  the  time  of  the  full 
moon  ;  clear  and  light  except  in  the  shadows  of  the  thick  olives.  Then  he 
"kneeled"  or  "fell  on  his  face,"  Matt.  26:39,  and  prayed  "remove  this 
cup ; "  the  cup  signifying  the  great  sorrow.  In  the  East  each  guest  was  given 
a  particular  cup,  and  its  contents  ex[)ressed  the  respect  of  the  host  for  the 
guest.  So  the  cup  signifies  the  portion  assigned  to  one,  whether  of  pleasure 
or  of  trial.  This  prayer  shows  tliat  the  will  of  Jesus  was  in  harmony  with  the 
will  of  the  Father ;  they  are  one.  But  his  human  nature  naturally  slirank 
from  the  terrible  pain  and  death.  The  divine  and  human  in  one  person  is  a 
mysterious  fact,  but  a  mystery  deeper  in  degree  only  than  the  mystery  of  hu- 
man life ;  a  soul,  a  thinking  mind  in  a  material  body.  Jesus  lovingly  sub- 
mitted to  the  Father's  will  in  this  awful  trial. 

44.  as  it  were  great  drops  of  blood]    The  two  facts  in  vs.  43, 44,  that 

an  angel  appeared  to  Jesus  in  the  agony,  and  that  his  anguish  wrung  from 
him  a  bloody  sweat,  are  stated  by  Luke  only.  In  some  early  copies  of  this 
Gospel  these  verses  are  omitted,  probably  because  the  copyists  thought  them 
not  befitting  the  Lord's  divine  nature,  or,  that  they  might  favor  the  Arian 
views  of  Christ's  nature.  But  the  evidence  of  their  genuineness  is  too  strong 
to  be  overcome.  Cases  of  great  mental  anguish,  causing  drops  of  blood  to 
ooze  from  the  body  like  sweat,  are  known  to  medical  authorities.  This  agony 
of  Jesus  is  inexplicable  on  the  theory  that  he  feared  death,  or  that  his  suffer- 
ing and  mental  anguish  were  solely  on  his  own  account.  It  is  explicable  on 
the  theory  that  he  "  bore  our  sins ; "  that  he  who  knew  no  sin  was  made  sin 
for  us ;  that  the  world's  guilt  lay  upon  him.  See  Is.  53  :  5  ;  2  Cor.  5  :  21  ;  1 
Pet.  2 :  24. 

45.  tliem  sleeping  for  sorrow]  Luke  alone  tells  us  the  cause  of  the 
disciples  being  asleep.  This  is  a  common  effect  of  great  and  prolonged  grief; 
the  strongest  human  frame  will  be  overcome,  and  fall  asleep,  under  the  strain. 
It  is  a  gracious  provision  of  nature ;  without  it,  the  brittle  thread  of  life  would 


Common  Version. 

41  And  he  was  withdrawn  from  them  about 
a  stone's  cast,  and  kneeled  down,  and  prayed, 

42  Saying,  Father,  if  thou  be  willing,  re- 
move this  cup  from  me  :  nevertheless,  not  my 
will,  but  thine,  be  done. 

43  And  there  appeared  an  angel  unto  him 
from  heaven,  strengthening  him. 

44  And  being  in  an  agony  he  prayed  more 
earnestly  :  and  his  sweat  was  as  it  were  great 
drops  of  blood  falling  down  to  the  ground. 

45  And  when  he  rose  up  from  prayer,  and 


Revisep  Version. 

41  that  ye  enter  not  into  temptation.  And  he 
was  parted  from  them  about  a  stone's  cast; 

42  and  he  kneeled  down  and  prayed,  saying, 
Father,  if  thou  be  willing,  remove  this  cup 
from  me  :    nevertheless  not  my  will,  but 

43  thine,  be  done,  i  And  there  appeared  unto 
him  an  angel  from  heaven,  strengthening 

44  him.  And  being  in  an  agony  he  prayed 
more  earnestly  :  and  his  sweat  became  as  it 
were  great  drops  of  blood  falling  down  upon 

45  the  ground.     And  when  he  rose  up  ft-^m 


was  come  to  his  disciples,  he  found  them  sleep-  i        his  prayer,  he  came  unto  the  disciples,  and 
ing  for  sorrow,  ' 

1  Many  ancient  authorities  omit  ver.  43.  44. 


294 


A   COMMENTARY  ON  THE  GOSPEL   OF   LUKE  [Luke  22  :  46-51. 


snap.  Again  Jesus  commands  them  to  pray,  lest  they  enter  into  temptation. 
Bengel  shrewdly  remarks  that  rising  and  standing  up  is  a  good  posture  for 
overcoming  drowsiness  in  prayer.  Jesus  perhaps  heard  the  tramp  of  the 
coming  band  with  Judas,  and  hence  warned  the  disciples,  since  sleep  now 
would  be  impossible  for  any  of  them. 

47.  behold,  a  multitude,  and  ....  Judas]  This  multitude  was  com- 
posed of  the  Jewish  guard,  some  soldiers,  probably  from  the  castle  of  Antonia 
under  the  Koman  chiliarch,  and  priests  and  elders.  There  is  an  undertone 
of  sorrow  and  horror  in  the  expression  that  Judas,  "  one  of  the  twelve,"  came 
to  betray  the  Master  in  this  base  manner,  and  with  a  mock  kiss  of  friendship ; 
especially  does  this  appear  in  the  pathetic  reproof  Jesus  gave  in  v.  48,  The 
disciples  seeing  "the  thing  about  to  take  place,"  for  this  is  the  force  of  the 
Greek,  asked  "shall  we  smite  with  the  sword?"  and  did  not  wait  for  an 
answer. 

50.  one  .  .  cut  off  his  right  ear]  Though  all  the  evangelists  relate 
this  incident,  John  alone  says  the  disciple  was  Peter,  and  that  Malchus  was 
the  servant  whose  ear  v.'as  cut  off.  When  the  first  three  wrote,  perhaps  it 
would  have  unduly  exposed  Peter  to  have  named  him,  but  when  John  wrote, 
Peter  had  doubtless  already  suffered  death,  so  that  no  harm  would  follow 
from  giving  the  name.  Peter  no  doubt  struck  a  lusty  blow  intended  to  cleave 
the  head  of  the  man,  but  for  some  reason,  perhaps  the  darkness,  missed  his 
aim,  and  only  struck  off  an  ear. 

51.  Suffer  ye  thus  far]  This,  if  addressed  to  the  captors,  might  mean : 
allow  the  disciples  to  go  away  ;  permit  me  to  heal  the  man.  If  said  to  the 
disciples  it  was  to  restrain  them,  and  implied  :  let  them  take  me,  and  do  not 
resist  them.  If  Luke's  account  alone  were  followed,  the  former  might  be  ac- 
cepted as  the  meaning.  But  comparing  the  account  of  Matthew  and  John 
with  this  of  Luke,  the  latter  view,  that  it  was  addressed  to  the  disciples,  seems 
to  be  the  more  tenable  interpretation.  For  Jesus  to  plead  with  his  enemies  to 
free  his  arms  a  moment,  that  he  might  heal  the  wounded  man,  as  Alford, 
Farrar,  and  some  others  suggest,  is  not  in  accord  with  his  stern  reproof  in  vs. 

52,  53,  nor  with  his  usual  mode  of  dealing  with  them ;  see  also  Matt.  26  :  52, 

53.  He  could  have  healed  the  ear  without  the  touch,  and  the  decided  re- 
proof of  the  disciples  for  the  rashness  of  this  act  closely  following  tha  act,  in- 


CoMMON  Version. 

46  And  said  unto  them.  Why  sleep  ye?  rise 
and  pray,  lest  ye  enter  into  temptation. 
_  47  ^  And  while  he  yet  spake,  behold  a  mul- 
titude, and  he  that  was  called  Judas,  one  of  the 
twelve,  went  before  them,  and  drew  near  unto 
Jesus  to  kiss  him. 

48  But  Jesus  said  unto  him,  Judas,  betrayest 
thou  the  Son  of  man  with  a  kiss? 

49  When  they  which  were  about  him  saw 
what  would  follow,  they  said  unto  him.  Lord, 
shall  we  smite  with  the'sword  ? 

50  ^  And  one  of  them  smote  the  servant  of 
the  high  priest,  and  cut  off  his  right  ear. 

51  And  Jesus  answered  and  said,  Suffer  ye 
thus  far.  And  he  touched  his  ear,  and  healed 
him. 


Revised  Version. 

46  found  them  sleeping:  for  sorrow,  and  said 
unto  them,  Why  sleep  ye?  rise  and  pray, 
that  ye  enter  not  into  temptation. 

47  W'hile  he  yet  spake,  behold,  a  multitude, 
and  he  that  was  called  Judas,  one  of  the 
twelve,  went  before   them;   and  he   drew 

48  near  unto  Jesus  to  kiss  him.  But  Jesua 
said  unto  him,  Judas,  betrayest  thou  the 

49  Son  of  man  with  a  kiss  ?  And  when  they 
that  were  about  him  saw  what  would  fol- 
low, they  said.  Lord,  shall  we  smite  with 

50  the  sword?  And  a  certain  one  of  them 
smote  the  ^  servant  of  the  high  priest,  and 

51  struck  off  his  right  ear.  But  Jesus  an- 
swered and  said,  Suffer  ye  thus  far.     And 


i  Gr.  bondservant. 


32,  53.] 


PETERS   DENIALS. 


295 


dicates  that  all  this  conversation  was  addressed  to  them.  He  healed  the  ear 
of  the  enemy  without  being  asked  to  do  it,  and,  so  far  as  stated,  without  any 
faith  or  thanks  of  the  healed  person. 

52.  Jesus  said  unto  the  chief  priests]  Jesus  now  reproaches  the 
chief  priests  and  Jewish  officers  for  their  cowardice,  in  thus  secretly  and 
basely  dogging  his  footsteps  to  arrest  him  by  night  like  a  common  robber,  or 
brigand.  If  they  really  believed  him  to  be  a  very  bad  man,  why  did  they 
not  take  him  when  he  was  daily  teaching  in  the  temple?  But  he  tells  them 
the  reason :  this  is  the  hour  of  your  victory,  and  of  the  power  of  the 
prince  of  darkness,  implying  that  they  were  co-operating  with  the  devil 
and  his  powers  in  this  act,  whether  they  intended  to  form  such  a  league 
or  not.  They  regarded  Jesus  as  so  notable  a  prisoner,  that  tlie  chief  priests 
in  person  had  accoin[)anied  the  guard  out  of  the  city,  to  be  present  at  the 
arrest. 

Suggestive  Applications. — 1.  Prayer  is  the  best  preparation  for  trial. 
2.  The  anguish  of  Christ  was  caused  by  our  sin.  3.  Angels  are  always  ready 
to  succor  tried  believers.  4.  To  profess  friendship  for  while  we  betray  Christ, 
is  the  basest  treachery.  5.  Christ  teaches  us  to  suffer  wrong,  rather  than  to  do 
wrong.  6.  Injustice  and  cowardice  are  characteristic  of  the  world  in  dealing 
with  Christ.  7.  The  devil  and  his  servants  may  overpower  the  good  for  a 
time. 


Peter's  Denials:  Jesus  Before  the  High  Priests  and  Council.  22: 

54-71.    Compare  Matt.  26  :  57-75 ;  Mark  14  :  53-72  ;  John  18  :  13-27. 

Jerusalem,  Thursday  night  and  Friday  morning,  April  6  and  7,  a.d.  30. 

The  order  of  events  in  this  part  of  the  history  is  not  clear.  Some  find  it  so 
difficult  that  they  give  up  all  attempts  to  make  it  out.  Meyer  says  of  the 
accounts  of  Matthew  and  Mark  as  compared  with  Luke,  "  the  two  narratives 
cannot  be  reconciled,"  but  he  gives  the  preference  to  Luke  where  he  agrees 
with  John,  since  Luke  regarded  Annas  as  high  priest.  See  Acts  4:6.  It  is 
scarcely  necessary  to  say  in  opposition  to  this,  that  our  ignorance  of  a  way  of 
reconciliation  is  no  proof  that  facts  cannot  be  reconciled.  Moreover  there 
are  ways  of  reconciliation  discoverable  that  are  reasonable  and  consistent,  even 
from  the  brief  statement  of  facts  we  have.  If  the  details  were  more  fully 
given,  we  may  therefore  be  sure,  the  order  would  be  clear.  Luke  does  not 
narrate  the  first  examination,  but  relates  Peter's  denials.  It  is  usually 
assumed  that  the  high  priest  of  v.  54  refers  to  Caiaphas,  but  this  is  far  from 
certain.     In  Acts  4  :  6,  Luke  calls  "Annas  the  high  priest,"  naming  him  just 


Common  Version. 

52  Then  Jesus  said  unto  the  chief  priests, 
and  captains  of  tlie  temple,  and  tlie  elders, 
which  were  come  to  him,  Be  ye  come  out,  as 
against  a  thief,  with  swords  and  staves? 

53  When  I  was  daily  with  you  in  tlie  tem- 
ple, ye  stretched  forth  no  hands  against  me  : 
but  this  is  j'our  hour,  and  the  power  of  dark- 
ness. 


Revised  Version. 

52  he  touched  his  ear,  and  healed  him.  And 
Jesus  said  unto  the  cliief  priests,  and  cap- 
tains of  the  temple,  and  elders,  that  were 
come  against  him,  Are  ye  come  out,  as 
against  a  robber,  with  swords  and  staves? 

53  When  I  was  daily  with  you  in  the  temple, 
ye  stretched  not  forth  your  hands  against 
me  :  but  this  is  your  hour,  and  the  power 
of  darkness. 


296 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.      [Luke  22  :  64,  55. 


before  Caiaphas.  It  is  therefore  possible,  if  not  probable,  that  Luke  refers  to 
Annas  in  v.  54,  Tiiis  order  of  events  then  is  reasonably  satisfactory :  Jesus  is 
led  before  Annas,  who  sends  him  to  Caiaphas,  where  he  is  examined  before 
an  informal  meeting  of  the  council  at  night.  While  these  examinations  are 
progressing  before  Annas  and  Caiaphas,  Peter  denies  his  Master.  Early  in 
the  morning,  a  more  formal  meeting  of  the  council  is  called ;  Jesus  is  again 
examined  and  condemned.  He  is  led  before  Pilate.  Meanwhile  Judas  seeing 
the  result  of  his  act,  hurls  the  money  back  to  the  priests  in  the  temple. 
Pilate  sends  Jesus  to  Herod,  who  sends  him  back  to  Pilate,  and  tlie  Roman 
trial  proceeds.  Barabbas  is  preferred  to  Christ ;  Pilate's  wife  sends  a  message ; 
Jesus  is  scourged,  and  shown  to  the  crowd,  who  cry  "crucify;'"  Pilate  yields 
and  delivers  Jesus  to  be  crucified. 

54.     led  him  .  .  into  tlie  high  priest's  house]     Literally  "and  having 
seized,  they  led,  and  led  him  away  into  the  house  of  the  high  priest."     Who 


PALACE   OF   CAIAPHAS.       ( FKOM    A   PHOTOGRAPH.) 


IS  meant  by  "high  priest?"  Caiaphas  is  the  common,  but  by  no  means 
surely  the  correct  answer.  Nor  is  it  certain  that  all  the  denials  by  Peter  took 
place  at  Caiaphas'  palace,  unless  indeed  it  is  assumed  with  Farrar,  that  Caia- 


CoMMON  Version. 

54  ^  Then  took  they  him,  and  led  him,  and 
brought  him  into  the  iiigh  priest's  house.  And 
Peter  followed  afar  off. 

55  And  when  they  had  kindled  a  fire  in  the 
midst  of  the  hall,  and  were  set  down  together, 
Peter  sat  down  among  them. 


Revised  Version. 

54  And  they  seized  him,  and  led  him  away, 
and    brought   him  into   the   high    priest's 

55  house.  But  Peter  followed  afar  off.  And 
when  they  had  kindled  a  fire  in  the  midst 
of  the  court,  and  had  sat  down  together, 


LuKK  22  :  5C-60.] 


t>ETER*S  DENIALS. 


297 


phas  and  Annas  occupied  tlie  same  building;  for  Luke  (3:2)  specially  names 
both  Annas  and  Caiaplias  as  high  priests,  and  places  Annas  first;  and  again 
in  Acts  4  :  6,  calls  Annas  high  priest,  and  does  not  give  that  title  to  Caiaphas, 
although  he  names  him  in  the  same  sentence.  Taking  these  with  the  definite 
statement  of  John  18  :  13,  it  is  more  probable  that  Luke  here  refers  to 
Annas  as  the  high  priest,  as  Meyer  holds.  Observe  also  that  Luke  gives  no 
account  of  an  earlier  examination  before  the  high  priest  (either  Annas  or 
Caiaphas),  but  only  of  Peter's  denials,  and  the  mockery  of  tiie  officers,  vs.  56- 
65.  The  high  priest's  palace  was  between  the  upper  city  and  the  Temple. 
To  this  palace  Peter  followed  "  afar  off."  His  fellow-disciple,  John,  went  into 
the  palace  with  Jesus  and  the  guard,  for  he  was  known  to  the  high  priest. 
Peter  lingered  without,  but  John  spoke  to  the  maid  at  the  door,  and  Peter 
also  was  admitted.  John  18: 15,  16.  Peter  still  lingered  in  the  court  of  the 
palace  by  a  fire,  probably  made  upon  a  brazier. 

56.  a  certain  maid  .  .  said]  Tliis  maid  appears  to  have  been  the  one 
who  let  him  in.  John  18  :  17.  She  looked  at  him  steadily  or  closely  by  tiie 
firelight,  and  then  no  doubt  with  some  scorn  said,  literally,  "And  this  (man) 
was  with  him."  But  Peter  snappishly  denied  it,  "  AVoman,  I  know  him  not." 
This  is  the  first  denial. 

58.  Man,  I  am  not]  This  is  part  of  the  second  denial.  Luke  mentions 
another  man  as  charging  that  Peter  was  of  the  company  of  Jesus.  Matthew 
and  Mark  mention  a  maid,  while  John  says,  ''  they  said."  Peter  had  gone 
from  the  light  tow\ard  the  gate  or  entrance.  Matt.  26  :  71.  It  is  easy  to  see 
how  all  these  accounts  are  true ;  that  a  maid,  a  man,  and  others  of  the  crowd 
in  the  palace  court  joined  in  the  charge  almost  at  the  same  time.  This  would 
be  a  natural  thing  at  such  a  time.     Again  Peter  firmly  denied  the  charge. 

59.  he  is  a  Galilaean]  This  is  the  third  charge  and  denial.  Luke  alone 
gives  us  a  definite  note  of  time,  "about  one  hour."  Matthew  and  Mark  tell 
us  that  several  again  joined  in  the  charge.  Luke  says  "another"  man,  while 
John  definitely  states  that  it  was  one  of  the  high  priest's  servants,  and  a  rela- 
tive of  Malchus,  whose  ear  Peter  cut  oflf,  that  made  the  charge.  Here  again 
it  is  plain  that  several  set  on  Peter  at  once.  Some  said,  thou  art  a  Galilieati ; 
others  added,  your  speech  betrayeth  you.  Tiie  peculiarities  of  tlie  Galilean 
dialect  are  shown  and  examples  given  by  Friedleib,  and  by  Buxtorf  in  his 
Lexicon  of  Chaldee  and  of  the  Talmud.     And  finally  the  high  priest's  servant 


CoMMOx  Version. 

j  56  But  a  certain  maid  beheld  him  as  he  sat 
by  the  fire,  and  earnestly  looked  upon  him, 
and  said,  This  man  was  also  with  him. 

57  And  he  denied  him,  saying,  Woman,  1 
know  him  not. 

58  And  after  a  little  while  another  saw  him, 
ftnd  said,  Tbon  art  also  of  them.  And  Peter 
said,  Man,  i  am  not. 

59  And  ahnnt  the  space  of  one  hour  after 
another  confidently  affirmed,  saying,  Of  a  truth 
this  fellow  also  was  with  him  ;  for  he  is  a 
Galilean. 

fiO  And  Peter  said,  Man,  I  know  not  what 
thnu  sayest.  And  immediately,  while  he  yet 
spake,  the  cock  crew. 


Revised  Version. 

50  Peter  sat  in  the  midst  of  them.  And  a  cer- 
tain maid  seeing  him  as  he  sat  in  the  liglit 
of  the  fire,  and  looking  stedfastly  upon  him, 

57  said.  This  man  also  was  with  him.  But  lie 
denied,  saying.  Woman,  I  know  him  not. 

58  And  after  a  little  while  another  saw  him. 
and  said,  Thou  also  art  one.  of  them.     But 

59  Peter  said,  Man,  I  am  not.  And  after  tlie 
space  of  about  one  hour  another  confidnntly 
affirmed,  .saying.  Of  a  truth  this  man  also  waiS 

60  with  him  :  for  he  is  a  (laliiaean.  But  Peter 
said,  Man.  I  know  not  what  thou  sayest. 
And  immediately,  while  he  yet  spake,  the 


298 


A  COMMENTARY  ON  THE  GOSPEL  Ot  LUKE. 


[Luke  22 :  61-67. 


boldly  puts  the  matter  beyond  qne.stion  by  asking,  "  Did  1  not  see  thee  in  the 
o-arden  with  hira?"  Poor  Peter,  thu.s  assailed  by  the  whole  crowd  in  the 
chill  night,  was  irritated  beyond  measure,  lost  his  sense,  his  temper,  and  the 
command  of  his  tongue.  He  began  to  curse  and  to  swear,  Matt.  26  :  74,  and 
flatly  denied  that  he  even  knew  Jesus.     As  he  was  speaking,  the  cock  crew. 

61.  the  lord  turned,  and  looked  upon  Peter]  What  a  look  of  sor- 
row and  pain  it  must  have  been  !  Jesus  may  have  been  suffering  insults  and 
cruel  mockings  from  his  enemies  at  that  moment,  in  a  room  looking  out  upon 
the  court.  Or,  it  may  have  been  as  they  were  leading  Jesus  from  one  part  of 
the  palace  to  another  during  the  preliminary  examinations,  and  his  appear- 
ance was  the  occasion  of  the  third  charge  and  denial  by  Peter,  which  the  Lord 
overheard.  How  that  look  must  have  pierced  Peter's  heart !  "  Peter  remem- 
bered the  word  of  the  Lord  ; "  that  look  suddenly  recalled  that  terrible  warn- 
ing word.  That  awful  prophecy  was  fulfilled  ;  what  should  Peter  do  ?  What 
could  he  do  but  rush  from  the  place  of  his  fall,  and  "  weep  aloud  "  (for  this 
is  the  force  of  the  Greek),  and  bitterly,  over  his  awful  sin! 

63.  mocked  liim,  and  smote  [beat]  him]  While  Peter  was  shame- 
fully denying  his  Master  in  the  court  yard,  the  night  examination  of  Jesus 
before  the  high  priest  went  on,  and  the  guards  were  permitted  to  mock,  beat, 
blindfold,  smite,  and  revile  the  Son  of  God,  in  mockery  calling  on  him  blind- 
folded to  tell  who  struck  him. 

66.  led  him  into  their  council]  This  was  a  formal  meeting  of  the 
Sanhedrin,  early  in  the  morning.  There  had  been  a  smaller  meeting  in  the 
night.  The  Sanhedrin  formerly  met  in  the  hall  Gazith,  the  hall  of  square 
stones,  in  the  temple  area,  but  its  meeting  had  been  removed  to  another,  the 
hall  of  purchase,  on  the  east  of  the  temple  court.  It  is  probable,  however,  that 
this  meeting  was  in  the  high  priest's  palace.  Now  the  judgment  is  to  be 
formally  made.  Luke's  account  is  brief;  few  details  are  given.  His  Gentile 
readers  would  not  be  interested  in  the  details  of  the  proceedings  in  a  Jewish 
council.  So  he  gives  the  conclusion.  This  is  important,  for  it  shows  who 
Jesus,  in  that  trying  hour,  confessed  and  claimed  himself  to  be. 

67.  Art  thou  the  Christ?]     Better,  "If  thou  art  the  Christ,  tell  us." 


Common  Version. 

61  And  the  Lord  turned,  and  looked  upon 
Peter.  And  Peter  remembered  the  word  of  the 
Lord,  how  he  had  said  unto  him,  Before  the 
cock  crow,  thou  shalt  deny  me  thrice. 

G'2  And  Peter  went  out,'  and  wept  bitterly. 

G3  %  And  the  men  that  held  Jesus  mocked 
him,  and  smote  7nwi. 

64  And  when  they  had  blindfolded  him,  they 
struck  him  on  the  face,  and  asked  him,  saying. 
Prophesy,  who  is  it  that  smote  thee? 

65  And  many  other  things  blasphemously 
spake  they  against  him. 

66  ^  And  as  soon  as  it  was  day,  the  elders 
of  the  people  and  the  chief  priests  and  the 
scribes  came  together,  and  led  him  into  their 
council,  saying, 

67  Art  thou  the  Christ?  tell  us.  And  he 
said  unto  them,  If  I  tell  you,  ye  will  not  be- 
lieve : 


Kkvised  Version. 

61  cock  crew.  And  the  Lord  turned,  and 
looked  upon  Peter.  And  Peter  remembered 
the  word  of  the  Lord,  how  that  he  said  unto 
him,  Before  the  cock  crow  this  day,  thou 

62  shalt  deny  me  thrice.  And  he  went  out, 
and  wept  bitterly. 

6.3      And  the  men  that  held  '>^  Jesus  mocked 

64  him,  and  beat  him.  And  they  blindfolded 
him,  and  asked  him,  saying,  Prophesy :  who 

65  is  he  that  struck  thee  ?  And  many  other 
things  spake  they  against  him,  reviling 
him. 

66  And  as  soon  as  it  was  day,  the  assembly 
of  the  elders  of  the  people  was  gathered  to- 
gether, both  chief  priests  and  scribes;  and 
they  led  him  away  into  their  council,  say- 

67  ing.  If  tliou  art  the  Christ,  tell  us.  But  he 
said  unto  them.  If  I  tell  you,  ye  will  not  be- 


Luke  22 :  68-71.]  BEFORE   PILATE   AND   HEROD.  299 


Their  appeal  was  intended  to  force  Jesus  to  criminate  himself,  in  their  judg- 
ment. For,  they  would  not  believe  that  he  was  the  IMessiah.  Indeed,  they 
were  ready  to  condemn  him  for  blasphemy  at  once,  if  he  told  them  the  trutli. 
This  is  what  he  said  to  them  :  If  I  say  I  am  the  Christ,  ye  will  not  believe 
me,  and  if  I  ask  you  questions  about  the  Messiah,  to  show  my  confession  true, 
you  will  not  answer.  The  clause  "nor  let  me  go"  is  omitted  in  the  best 
Greek  texts. 

69.  the  right  hand  of  .  .  God]  This  is  a  Messianic  prediction  from 
Dan.  7  :  9-14,  and  Ps.  110: 1.  The  Jewish  rulers  would  understand  the  ref- 
erence.    But  it  did  not  wholly  serve  their  purpose. 

70.  Art  thou  then  the  Son  of  God  ?]  Claiming  to  be  the  Son  of  man 
was  not  technically  blasphemy  before  the  law.  Claiming  to  be  the  Son  of 
God  was  blasphemy,  unless  the  claim  was  true.  The  council  assumed  that 
Jesus'  claim  could  not  be  true.  So  they  condemned  him.  Their  formal  sen- 
tence is  not  reported  by  Luke,  but  is  stated  by  Matthew  and  Mark. 

Suggestive  Applications.— 1.  To  follow  Christ  "  afar  off"  is  next  to  a 
fall  from  Christ.  2.  To  be  derided  and  scorned  for  belonging  to  an  unpopu- 
lar company  is  hard  to  bear.  3.  Whoever  is  sure  lie  is  right,  let  him  stand 
boldly  in  his  place.  George  Herbert  says,  "Sins  make  all  equal  whom  they 
find  together."  4.  There  is  grace  in  a  look,  even  when  it  reproves.  5.  Christ 
suffered  great  indignities  in  silence.  6.  He  declared  himself  to  be  the  Son 
of  God.     7.  The  rulers  rejected  him  :  will  we  also  ? 

Before  Pilate  and  Herod.    23  : 1-12.     Compare  Matt.  27  :  11-14 ;  Mark 
15  :  2-5  ;  John  18  :  28-38. 
Jerisaleji,  Fiiilay,  April  7,  a.d.  30. 
In  the  narrative  of  the  trial  of  Jesus  before  Pilate,  Luke  alone  relates  that 
Pilate  "sent  him  up"  to  Herod,  who  sent  Jesus  back  mockingly  arrayed  in  a 
gorgeous  robe.     The  judgment  hall  of  Pilate  was  probably  in  Herod's  palace 
on  the  west  side  of  the  city,  near  the  tower  of  Hippicus  and  the  present  Jafla 
gate,  or  in  the  fortress  of  Antonia  on  the  eastern  side,  and  at  the  northwest 
corner  of  the  temple  area.     It  is  inferred  from  Josephus  and  Philo  that  the 
Koman  procurators  heard  cases  at  Herod's  palace,  but  some  recent  investiga- 
tions seem  to  indicate  that  Pilate  may  have  been  at  Antonia.     If  he  was  at 
Herod's  palace,  the  traditional  Via  Dolorosa  must  be  given  up  as  untenable. 
If  he  was  at  Antonia,  the  Via  Dolorosa  would  still  be  a  circuitous  and  im- 
probable route  out  of  the  city,  unless  Calvary  be  placed  near  the  traditional 


Common  Version. 


68  And  if  I  also  ask  you,  ye  will  not  answer 
me,  nor  let  me  go 

69  Hereafter  sliall  the  Son  of  man  sit  on  the 
right  hand  of  the  power  of  God. 

70  Then  said  they  all.  Art  tliou  then  the 
Son  of  God?  And  he  said  unto  them,  Ye  say 
that  I  am. 

71  And  they  said,  What  need  we  any  fur- 
ther witness  ?  for  we  ourselves  have  heard  of 
his  own  mouth. 

lOr,  Ye  say  that  I  am 


Revised  Version. 

68  lievo  :  and  if  I  ask  iiou.  ye  will  not  answer. 

09  But  from  henceforth  shall  the  Son  of  man 

he  seated  at  the  right  hand  <>f  the  power  uf 

70  God.  And  they  all  said.  Art  thon  then  the 
Son  of  Gi.d?     And  he  saiii  unto  them,  i  Ye 

71  say  it,  for  I  am.  And  thev  said,  What  fur- 
ther need  have  we  of  witness?  for  we  our- 
selves have  heard  from  his  own  mouth. 


300 


A  COMMENTARY  ON  THE  GOSPEL  OF   LUKE. 


[Luke  23  :  1-4. 


church  of  the  Holy  Sepulchre.  But  late  excavations  showing  the  course  of 
the  second  wall,  render  it  almost  certain  that  the  site  of  this  church  was  within 
the  city  at  that  time,  though  some  advocates  of  the  traditional  site  strongly 
dissent  from  this  conclusion,  and  still  maintain  that  the  second  wall  made  a 
sharp  turn  sufficient  to  exclude  the  present  Holy  Sepulchre.  Unless  the  sec- 
ond wall  made  an  unexplained  curve,  the  site  of  the  Holy  Sepulchre  cannot  be 
the  true  place  of  Calvary,  for  the  crucifixion  was  without  the  city.  Herod 
Antipas  would  be  likely  to  occupy  the  Old  Asmonaean  palace,  during  his  visit 
to  Jerusalem.  This  palace  was  across  the  Tyropoeon  on  the  slope  of  Zion, 
south-west  of  the  temple  and  of  the  fortress  of  Antonia.  It  was  a  walk  of  a 
few  minutes  only  across  the  Tyropoeon  bridge,  southwest  from  Antonia  to  the 
Asmontean  palace,  and  about  the  same  distance  south-east  from  Herod's  palace 
to  it. 

1.  led  him  unto  Pilate]  This  language  implies  an  impetuous  act.  The 
Sanhedrin,  the  whole  company,  sprang  up,  and  brought  Jesus  before  Pilate,  the 
Eoman  procurator.  See  Luke  3  : 1.  When  Pilate  was  appointed,  one  of  his 
first  acts  was  to  bring  the  silver  eagles  of  the  Roman  legions  to  Jerusalem, 
and  to  use  money  from  the  temple  treasury  for  secular  objects,  which  greatly 
enraged  the  Jews.  He  sent  soldiers  with  concealed  daggers  among  the  en- 
raged crowd,  and  they  assassinated  great  numbers  of  citizens.  He  was  in  a 
quarrel  with  the  Jews,  with  the  Samaritans,  with  Herod,  and  altogether  his 
rule  was  no  gain  to  Rome,  and  no  credit  to  himself 

2.  forbidding:  .  .  tribute  to  Csesar]  The  Jewish  rulers  were  well 
aware  that  a  charge  of  a  new  teaching  in  religion  would  receive  no  attention 
from  the  Roman  Pilate.  It  must  be  an  offence  against  the  Romans.  So  they 
charged  Jesus  with  forbidding  to  give  tribute  to  Caesar.  How  false  this 
charge  was  may  be  seen  by  referring  to  Luke  20 :  21-25  ;  "  render  unto 
Caesar  the  things  that  are  Caesar's,  and  unto  God  the  things  that  are  God's." 

saying  that  he  himself  is  Christ  a  king]     It   must   have    been 

exceedingly  humiliating  for  the  Jewish  leaders  to  be  compelled  to  bring 
such  a  charge  before  a  Roman  ruler.  But  finding  that  Pilate  would  not  ac- 
cept their  general  sweeping  charge  that  he  was  a  malefactor,  but  required  a 
definite  accusation,  with  specific  allegations,  they  were  compelled  to  frame 
one  that  would  be  a  capital  crime.  So  their  humiliation  before  the  hated 
Roman  power  was  complete.  They  must  publicly  disown  a  Jew  who  claimed 
to  be  their  Messiah,  and  confess  that  one  truly  holding  that  place  was  in 
their  opinion  in  rebellion  against  Ceesar.     Pilate  then  examined  Jesus  pri. 


Common  Version. 

CHAP.  XXIII.— And  the  whole  multitude 
of  them  arose,  and  led  him  unto  Pilate. 

2  And  tliey  hegan  to  accuse  him,  snying, 
We  found  this  fe.llmo  perverting  tiie  nation, 
and  forhidiling  to  give  tribute  to  Cesar,  saying 
that  he  himself  is  Christ  a  king. 

3  And  Pilate  asked  him,  saying,  Art  thou 
the  King  of  the  Jews  ?  And  he  answered  him 
and  said,  Thou  sayest  it. 

4  Then  said  Pilate  to  the  chief  priests  and  to 
the  people,  I  find  no  fault  in  this  man. 


Revised  Version. 

23      And   the  whole  company  of  them  rose 

2  up,  and  brought  him  before  Pilate.  And 
they  began  to  accuse  him,  saying,  We  found 
this  man  perverting  our  nation,  and  forbid- 
ding to  give  tribute  to  Cresar.  and   saying 

3  that  he  himself  is  Christ  a  king.  And  Pi- 
late asked  him,  saying,  Art  thou  the  King 
of  the  Jews?     And  he  answered  him  and 

4  said.  Thou  sayest.  And  Pilate  said  unto 
the  chief  priests  and  the  multitudes,  I  find 


Luke  23:  5-11.] 


r.KFORE   PILATE   AND    HEROD. 


301 


vately  on  this  charge.     For  a  full  account,  see  John  IS  :  o'6-oS.     The  result 
was,  Pilate  reported  that  he  found  no  fault  in  him. 

5.  Stirreth  up  the  people  ,  .  from  Galilee]  Pilate's  statement  aroused 
the  passions  of  the  Jewish  rulers,  and  they  became  more  urgent,  after  the 
lisual  manner  of  a  violent  eastern  mob.  They  meant  Pilate  to  understand 
that  the  teaching  of  Jesus  was  seditious,  exciting  the  people  to  revolt,  a 
charge  which  Eoman  governors  were  usually  not  slow  to  mark  and  repress. 
Further  to  stir  up  Pilate  they  mentioned  Galilee,  with  whose  Poman  ruler 
Pilate  had  a  quarrel.     But  the  Jews  missed  their  mark. 

7.  lie  sent  him  to  Herod]  Pilate  caught  at  the  word  Galilee,  and 
learning  that  Jesus  was  of  that  region,  he  thought  it  would  be  an  easy  way  to 
be  rid  of  this  troublesome  case  to  send  it  to  Herod.  If  Herod  was  at  the 
Asmonsean  palace  it  would  "be  up"  as  the  Greek  avtTrefiijjtv^  implies,  either 
from  the  fortress  of  Antonia  or  from  Herod's  new  palace.  The  same  word  is 
used  in  v.  11,  however,  where  it  must  mean  "sent  back."  This  was  more 
easy  now,  since  Herod  was  in  Jerusalem  at  this  time,  })erhaps  attending  the 
feast.     He  would  naturally  be  at  the  Asmonaean  palace  as  stated  above. 

8.  Herod  .  .  was  •  .  glad]  Herod's  gladness  sprang  chiefly  from 
curiosity.  He  wanted  to  witness  some  wonders,  some  miracles.  He  lived  a 
luxurious,  dissolute  life ;  yet  may  not  have  been  utterly  devoid  of  a  sense  to 
appreciate  better  things;  purity,  truth  and  righteousness,  though  too  weak  to 
practise  them.  He  quevStioned  Jesus,  but  most  likely  only  to  satisfy  his 
curiosity.  When  the  rulers  told  him  Herod  will  kill  thee,  Jesus  had  said, 
"Go  ye,  and  tell  that  fox,"  Luke  13  :  32.     Now  silence  was  truly  golden. 

10.  chief  priests  and  scribes  stood]  Perhaps  some  of  the  same  ones 
were  here,  passionately  accusing  Jesus,  who  had  in  pretended  kindness 
warned  him  against  Herod.  They  were  now  very  much  afraid  that  Herod 
could  not  be  persuaded  to  kill  Jesus,  which  they  had  reported  he  would  do. 

11.  Herod  .  .  mocked  him]     Herod  treated  the  case  as  a  personal  dif- 


CoMMON  Version. 

5  And  they  were  the  more  fierce,  saying, 
lie  stirreth  up  the  people,  teaching  throughout 
all  Jewry,  beginning  from  Galilee  to  this 
place. 

6  "When  Pilate  heard  of  Galilee,  he  asked 
whether  the  man  were  a  Galilean. 

7  And  as  soon  as  he  knew  that  he  belonged 
unto  Herod's  jurisdiction,  he  sent  him  to 
Herod,  who  himself  also  was  at  Jerusalem  at 
that  time. 

8  ^  And  when  Herod  saw  Jesus,  he  was  ex- 
ceeding glad :  for  he  was  desirous  to  see  him 
of  a  long  season,  because  he  had  heard  many 
things  of  him;  and  he  hoped  to  have  seen 
some  miracle  done  by  him. 

9  Then  he  questioned  with  him  in  many 
words  ;  but  he  answered  him  nothing. 

10  And  the  chief  priests  and  scribes  stood 
and  vehemently  accused  him. 

11  And  Herod  with  his  men  of  war  set  him 
at  nought,  and  mocked  him,  and  arrayed  him 
in  a  gorgeous  robe,  and  sent  him  again  to  Pi- 
late 

'Gr. 


Revised  Version. 

5  no  fault  in  this  man.  But  they  were  the 
more  urgent,  paying,  He  stirreth  up  the 
people,  teaching  tlimughout  all  Juda;a,  and 
beginning  from  Galilee  even  unto  this  place. 

6  But  when  Pilate  lieard  it,  he  asked  whether 

7  the  man  were  a  Galila?an.  And  when  he 
knew  that  he  was  of  Herod's  jurisdiction, 
he  sent  him  unto  Herod,  who  himself  also 
was  at  Jerusalem  in  these  days. 

8  Now  when  Herod  saw  Jesus,  he  was  ex- 
ceeding glad  :  for  he  was  of  a  long  time  de- 
sirous to  see  him,  because  he  hail  heard 
concerning  him;  and  lie  hoped  to  see  some 

9  '  miracle  done  by  him.  And  he  questioned 
him  in  many  words  ;  but  he  answered  him 

10  nothing.  And  the  chief  priests  and  the 
scribes    stood,   vehemently  accusing   him. 

11  And  Herod  with  his  soldiers  set  liim  at 
nought,  and  mocked  him,  and  arraying 
him  in  gorgeous  apparel  sent  him  back  to 


302 


A  COMMENTARY   ON  THE  GOSPEL  OF  LUKE.        [Luke  23  :  12-15. 


ference  or  qirarrel  of  the  Jewish  rulers  over  some  religious  questions,  and  paid 
little  attention  to  the  accusers,  while  he  mocked  and  ridiculed  the  accused. 
Eemanding  tlie  case  to  Pilate  in  this  mocking  way,  was  an  implied  declara- 
tion of  the  innocence  of  the  accused.     See  v.  15. 

12.  Herod  and  Pilate  .  .  friends]  The  cause  of  the  enmity  between 
Pilate  and  Herod  is  unknown.  It  probably  arose  from  some  encroachment 
of  Pilate  upon  the  jurisdiction  of  Herod,  see  Luke  13  :  1,  and  this  concession 
restored  friendly  relations.  Herod  seems  to  have  regarded  the  case  of  Jesus 
as  beneath  his  judicial  notice,  and  Pilate  wished  to  escape  judging  the  case. 
Yet  tlie  apostolic  company  later  declared :  "  against  thy  holy  Servant  Jesus, 
.  .  .  both  Herod  and  Pontius  Pilate,  with  the  Gentiles  and  the  people  of 
Israel,  were  gathered  together,"  Acts  4:  27,  implying  a  concert  of  opposition, 
a  fact  which  Alford  seems  to  have  overlooked.     See  Greek  Test. :  I.  p.  654. 

Suggestive  Applications. — 1.  Zeal  for  a  religious  sect  is  apt  to  be  the 
most  intolerant  and  unreasonable  of  all  passions.  2.  Bigots  and  sectarians 
are  apt  to  make  extravagant  and  misleading  statements  to  support  their  cause. 
3.  When  priests,  the  leaders  of  the  Jewish  church,  are  a  party  to  bribery,  and 
perjury,  what  shall  the  common  people  do?  4.  Envy  and  jealousy  may  cause 
disciples  to  deny  Clirist.  5.  Curiosity  makes  some  delight  to  attend  church. 
6.  Some  go  away  to  ridicule  and  deride  the  messenger  and  the  worship  of 
Christ.     7.  The  wicked  become  friendly  in  opposing  Christ. 


Jesus   Condemned. 


23  :  13-26.      Compare  Matt. 
6-19  ;  John  18  :  39  to  19  :  16. 


15-30;    Mark  15 


Pilate's  Judgment  Hall,  Jerusalem,  Friday,  April  7,  a.d.  30 

13,  14.  Pilate  .  .  said  unto  tliera]  When  Herod  sent  Jesus  back,  Pi- 
late wished  to  make  a  formal  declaration  of  his  judgment  of  the  case.  He 
therefore  called  the  Jewish  rulers  and  the  people,  that  the  proceeding  might 
be  public,  as  the  Roman  custom  required.  Your  charge  is  that  this  man 
"  perverteth  the  people,"  that  is,  inciteth  them  to  insurrection.  I  have  exam- 
ined him,  and  find  him  innocent  of  the  things  you  charge  against  him. 
Herod,  to  whom  I  sent  you  with  the  prisoner,  finds  no  fault  in  him.  The 
man  has  done  nothing  worthy  of  death ;  see  revised  reading.  He  does  not 
say,  "  nothing  worthy  of  death  is  done  unto  him,"  that  is,  by  Herod,  as  the 
Common  Version  reads,  but  "nothing  worthy  of  death   hath  been  done  by 


Common  Version. 

12  ^  And  the  same  day  Pilate  and  Herod 
were  made  friends  together;  for  l)efore  tJiey 
were  at  enmity  between  themselves. 

13  ^  And  Pilate,  when  he  had  called  together 
the  chief  priests  and  the  rulers  and  the  people, 

14  Said  unto  them,  Ye  have  brousht  this 
man  unto  me,  as  one  that  i)erverteth  the  peo- 
ple ;  and,  behold,  I,  having  examined  him  be- 
fore you,  have  found  no  fault  in  this  man 
touching  those  things  whereof  ye  accuse  him  : 

15  No,  nor  yet  Herod  :  for  I  sent  you  to  him  ; 
and,  lo,  nothing  worthy  of  death  is  done  unto 
him. 


Revised  Version. 

12  Pilate.  And  Herod  and  Pilate  became 
friends  with  each  other  that  very  day  :  for 
before  they  were  at  enmity  between  them- 
selves. 

13  And  Pilate  called  together  the  chief 
priests  and  the  rulers  and  the  people,  and 

14  said  unto  tliem.  Ye  brought  unto  me  this 
rnan,  as  one  that  perverteth  the  people  : 
and  behold,  I,  having  examined  him  before 
you,  found  no  fault  in  this  man  touching 

15  those  things  whereof  ye  accuse  liira :  no, 
nor  yet  Hei  od  :  for  *  he  sent  him  back  unto 
us;  and  behold,  nothing  worthy  of  death 


Many  ancient  authorities  read  I  sent  ijou  to  him. 


504 


A   COMMENTARY   ON   THE   GOSPEL   OF   LUKE.       [Ltjke  23- 16-23. 


hiiu."  It  is  a  remarkable  fact  that  Pilate,  Herod,  Pilate's  wife,  Judas,  the 
tliief  on  the  cross,  and  the  Roman  centurion  who  had  charge  of  the  crucifixion, 
unite  in  testifying  to  the  faultless  character  of  Jesus. 

16.  chastise  him,  and  release  him]  But  if  Jesus  was  innocent,  as  Pi- 
late had  just  declared  hira  to  be,  why  "chastise"  or  scourge  him?  If  Jesus 
had  been  a  Poman  citizen  it  would  have  been  contrary  to  law  to  scourge  him. 
Pilate's  legal  investigation,  his  recognition  of  Herod's  right  over  a  Galilsean, 
his  declaration  of  the  innocence  of  the  prisoner,  were  just  and  manly  acts. 
Why  not  release  Jesus?  He  feared  to  provoke  the  angry,  turbulent  Jews, 
and  hoped  they  would  yield  if  the  prisoner  was  subjected  to  the  horrible 
scourging.  Pilate  was  weak  ;  he  knew,  and  they  knew,  that  an  accusation  was 
hanging  over  his  head  at  Eome  ;  see  Josephus.  Jud.  War,  2.  9  :  4  ;  Ant  18. 
4  :  2.  His  weakness  and  vacillation  proved  his  ruin,  and  led  to  avictory  for 
the  Jews.  Verse  17  is  omitted  in  the  best  Greek  texts  (except  the  Sinaitic), 
and  is  not  in  the  Revised  Version.  It  was  a  custom  long  established,  and 
had  gained  almost  the  force  of  law,  that  one  accused  person  should  be  re- 
leased during  the  feast.  Whatever  "  necessity  "  existed  sprang  from  custom. 
18.  release  unto  us  Barabbas]  The  word  "release"  of  Pilate  in  V.  16 
led  to  the  colloquy  about  the  one  to  be  released  at  the  feast,  according  to  the 
custom.  This  is  given  in  Matt.  27  :  15-20.  The  priests  and  people  called 
out,  "Away  with  this  man,  and  release  unto  us  Barabbas."  Barabbas  proba- 
bly belonged  to  a  fanatical  band  of  Jewish  patriots  called  Zealots.  His  name, 
Bar-abbas,  means  "  son  of  a  father,"  or  Bar-rabbas,  may  mean  son  of  a  Rabbi 
(Ewald).  If  this  rendering  is  correct,  he  or  his  father  may  have  belonged  to 
the  class  of  rulers  who  sought  his  release. 

20.  Pilate  ...  to  release  Jesus]  Pilate,  like  most  weak  men,  was  evi- 
dently superstitious,  as  the  tone  of  his  wife's  message  implies.  Matt.  27  :  19; 
see  also  27  :  24.  He  therefore  desired  to  release  Jesus.  Moreover,  it  cannot 
be  denied  that  he  had  some  sense  of  justice  left,  and  some  desire  to  act  justly 
in  this  case.     His  weakness  had  been  discovered  in  the  offer  to  "chastise" 


Common  Version. 

16  I  will  therefore  chastise  him,  and  release 
him. 

17  (For  of  necessity  he  must  release  one 
unto  them  at  the  feast.) 

18  And  they  cried  out  all  at  once,  saying, 
Away  with  this  man,  and  release  unto  us  Bar- 
abbas : 

19  (Who  for  a  certain  sedition  made  in  the 
city,  and  for  murder,  was  cast  into  prison  ) 

20  Pilate  therefore,  willing  to  release  Jesus, 
spake  again  to  them. 

21  But  they  cried,  saying,  Crucify  him,  cru- 
cify him. 

22  And  he  said  unto  them  the  third  time, 
Why,  what  evil  hath  he  done  ?  I  have  found 
no  cause  of  death  in  him  :  I  will  therefore  chas- 
tise him,  and  let  him,  go. 

23  And  they  were  instant  with  loud  voices, 
requiring  that  he  might  be  crucified:  and  tlie 
voices  of  them  and  of  the  chief  priests  pre- 
vailed. 

1  Many  ancient  authorities  insert  ver.  17    Nnw  he  must  needs  release  unto  them  at  the  feast  one 
prisoner.     Others  add  the  same  words  after  ver.  19. 


Revised  Version. 

16  hath  been  done  by  him.     I  will  tlierefore 

18  chastise  him,  and  release  him.i  But  they 
cried  out  all  together,  saying.  Away  with 
this  man,  and  release  unto  us  Barabbas  : 

19  one  who  for  a  certain  insurrection  made  in 
the  citj',   and  for  murder,   was    cast    into 

20  prison.     And  Pilate  spake  unto  them  again, 

21  desiring  to  release  Jesus ;  but  they  sliouted, 

22  saying,  Crucify,  crucify  him.  And  he  said 
unto  them  the  third  time,  Why,  what  evil 
hath  this  man  done  ?  I  have  found  no 
cause   of  death  in   him  :    I   will  therefore 

23  chastise  him  and  release  him.  But  they 
were  urgent  with  loud  voices,  asking  that 
he  might  be  crucified.     And  their  voices 


Luke  23:  2i-2C.] 


JESUS  CONDEMNED. 


305 


the  prisoner.  The  priests  and  the  crowd  were  keen  to  work  upon  his  fears. 
Tlieir  clamors  increased  in  vohime  and  vehemence.  Vox  populi  is  not  always, 
indeed,  not  often,  Vox  dei,  but  often  Vox  diaholi.  Their  vociferous  cries, 
"  Crucify,  crucify  him,"  were  so  great  that  Pilate's  call,  "  Why,  what  evil  liatli 
this  man  done?"  was  completely  overpowered.  In  their  unreasoning  yells 
and  passionate  calls  there  was  one  keen,  bitter  thrust  at  Pilate  that  must  have 
startled  him:  "If  thou  release  this  man,  thou  art  not  Ca?sar's  friend."  John 
19  :  12,  Revised  Version.  The  chief  priests  and  rulers  prevailed.  Pilate  in 
weakness  yielded. 

24.  Pilate  gave  sentence]  What  a  bitter  mockery  of  justice  in  this 
sentence!  He  gave  sentence,  not  according  to  the  guilt  of  tlie  jirisoner,  not 
by  the  testimony,  but  "  that  what  they  asked  for  should  be  done."  They,  the 
angry,  plotting,  malicious  enemies  of  Jesus,  had  their  judgment  upon  liim 
granted,  and  a  murderer  was  released,  at  their  demand,  in  place  of  an  inno- 
cent person.  They  exchanged  the  Messiah,  the  Saviour  of  the  world,  for  a  sedi- 
tious murderer ! 

26.  laid  hold  upon  one  Simon]  Jesus  had  suffered  from  loss  of  sleep, 
from  the  awful  agony  in  Gethsemane,  from  the  taunts,  beatings  and  buflTetings 
of  the  soldiers,  and  lastly,  from  the  horrible  scourging,  and  must  have  been 
weak  from  loss  of  blood.  It  was  a  Roman  custom  that  a  criminal  should  bear 
his  own  cross  to  the  place  of  execution.  The  cross  consisted  of  two  pieces  of 
wood,  of  considerable  weight.  The  soldiers  perhaps  feared  that  Jesus  would 
faint  and  die  on  the  way  to  Calvary.  They  met  this  Simon  of  Cyrene,  a  city 
of  northern  Africa,  perhaps  a  Jew  attending  the  passover,  possibly  a  disciple 
also,  and  they  forced  him  to  bear  the  cross.  There  is  no  historic  foundation 
for  the  monkish  invention  of  stations  on  the  Via  Orucis,  "  way  to  the  cross," 
nor  indeed  for  the  tradition  which  identifies  the  Via  Dolorosa  in  Jerusalem 
as  the  street  along  which  Jesus  was  led  to  Calvary.  Though  the  cross  is  sel- 
dom cheerfully  borne,  no  higher  honor  could  be  laid  upon  a  man  than  to  have 
laid  upon  him  the  cross  of  the  Son  of  God. 

Suggestive  Applications. — 1.  The  wily  Herod  and  the  weak  Pilate  de- 
clared Jesus  innocent.  2.  A  just  judge  will  make  no  concessions  to  wicked 
and  reckless  accusers.  3.  Yielding  an  inch  to  wrong-doers  will  embolden 
them  to  demand  an  ell.  4.  A  great  crowd  is  fickle,  crying  "  Hosanna"  to-day, 
and  "Crucify"  to-morrow.  5.  Whoever  gives  his  heart  to  sin  prefers,  not 
alone  a  Bara'bbas,  but  a  devil  to  Christ.  6.  Beware  of  a  zeal  for  a  religious 
sect  that  blinds  one  to  the  truth.  7.  Who  will  cheerfully  bear  a  cross  for 
Christ? 


Common  Version. 

24  And  Pilate  gave  sentence  that  it  should 
be  as  tliey  required. 

25  And  he  released  unto  them  him  that  for 
sedition  and  murder  was  cast  into  prison,  whom 
they  had  desired  ;  but  he  delivered  Jesus  to 
their  will. 

26  And  as  they  led  hlni  away,  they  laid 
hold  upon  one  Simon,  a  Cyrenian,  coming  out 
of  the  country,  and  on  him  they  laid  the  cross, 
that  he  might  bear  it  after  Jesus. 

20 


Revised  Version. 

24  prevailed.     And  Pilate  gave  sentence  that 

25  what  they  asked  for  should  be  done.  And 
he  released  him  that  for  insurrection  and 
murder  had  been  cast  into  prison,  whom 
they  asked  for;  but  Jesus  he  delivered  up 
to  their  will. 

2fi  And  when  they  led  him  away,  they  laid 
hold  upon  one  Simon  of  Cyrene,  coming 
from  the  country,  and  laid  on  him  the 
cross,  to  bear  it  after  .lesus. 


306 


A   COMMENTARY  ON  THE   GOSPEL  OF  LUKE.      [Luke  23  :  27-31. 


The  Crucifixion.    23  :  27-43.     Compare  Matt.  27  :  33-44 ;  Mark  15 : 

22-32 ;  John  19  :  17-27. 

Jerusalem,  Friday,  April  7,  a.d.  30. 

21.  bewailed  and  lamented  him]  There  was  a  great  multitude  of 
people  and  of  women,  who  bewailed  and  lamented  him,  and  who  therefore 
were  not  of  the  company  that  shouted  "  Crucify,  crucify  him,"  v.  21.  Aside 
from  the  seizure  of  Simon  and  compelling  him  to  bear  the  cross  for  Jesus,  the 
fact  of  the  company  which  "bewailed,"  literally  "beat  themselves,"  and  "la- 
mented," literally  "  wept  aloud  "  for  him,  is  the  only  other  incident  recorded 
during  the  procession  to  the  place  of  crucifixion. 

28.    Daughters  of  Jerusalem  . .  weep  for  yourselves]    This  implies 

that  the  women  were  not  from  Galilee,  but  of  Jerusalem.  They  were  soon  to 
suffer  untold  evils  themselves,  and  in  a  tender,  loving  manner  Jesus  foretells 
these  sufferings.  Going  to  a  glorious  victory  through  death,  not  for  himself, 
but  for  others,  they  need  not  weep  for  him.  They  should  rather  weep  for 
themselves  and  their  children.  So  great  would  be  the  trials,  women  would 
bless  those  who  never  had  children.  No  stronger  figure  than  this  of 
the  greatness  of  a  calamity  could  be  drawn  for  the  Jewish  mind,  for  children 
were  their  delight,  and  to  have  no  children  was  regarded  as  a  special  curse  or 
judgment  of  Jehovah. 

30.    Fall  on  us;  and  to  the  hills,  Cover  us]    The  terror  and  fear 

would  cause  such  awful  suffering  that  they  would  prefer  sudden  and  instant 
death,  by  earthquake,  or  the  toppling  over  of  mountains  and  hills,  to  the  pro- 
longed and  excruciating  agony.  How  true  tliis  became  within  forty  years, 
we  know  from  subsequent  history.  For  its  fulfilment  read  Josephus'  account 
of  the  siege  of  Jerusalem.  Jew;.  TTar,  6  :  9.  4.  He  describes  a  frenzied  mother 
who  cooked  her  own  child,  and  saved  half  of  the  horrible  meal  for  those  who 
broke  into  her  home  daily,  and  robbed  her  of  what  scanty  food  had  been  left 
to  her.  Jeio.  War,  6 :  3.  4.  Jesus  adds  a  common  proverb  to  convey  more 
vividly  the  awful  character  of  tbeir  coming  sufferings,  "  if  they  do  these  things 
in  the  green  tree ; "  that  is,  if  they  put  an  innocent  and  rigliteous  person  to 
such  suffering,  what  must  be  the  awful  sufferings  that  shall  come  to  the  un- 
faithful and  fruitless  generation ! 


Common  Version. 

27  ^  And  there  followed  him  a  great  com- 
pany  of  people,  and  of  women,  which  also  be- 
wailed and  lamented  him. 

28  But  Jesus  turning  unto  them  said, 
Daughters  of  Jerusalem,  Weep  not  for  me, 
but  weep  for  yourselves,  and  for  your  chil- 
dren. 

29  For,  behold,  the  days  are  coming,  in  the 
wliich  they  shall  say,  Blessed  are  the  barren, 
and  the  wombs  that  never  bare,  and  the  paps 
V  hich  never  gave  suck. 

30  Then  shall  they  begin  to  say  to  the 
mountains,  Fall  on  us;  and  to  the  hills, 
Cover  us. 

31  For  if  they  do  these  things  in  a  green 
tree,  what  shall  be  doue  in  the  dry? 


Revised  Version. 

27  And  there  followed  him  a  great  multitude 
of  the  people,  and  of  women  who  bewailed 

28  and  lamented  him.  Rut  Jesus  turning 
unto  them  said,  Panghters  of  Jerusalem, 
weep  not  for  me.  })ut  weep  for  yourselves, 

29  and  for  your  children.  For  behold,  the 
daj'S  are  coming,  in  which  they  shall  say. 
Blessed  are  the  barren,  and  the  wombs  that 
never  bare,  and  the  breiists  that  never  gave 

30  suck.  Then  shall  thoy  begin  to  say  to  the 
mountains,  Fall  nn  us;    and  to  the  hills, 

31  Cover  us.  For  if  they  do  these  things  in 
the  green  tree,  what  shall  be  done  in  the 
dry? 


Luke  23 :  32, 33.]  THE  CRUCIFIXION.  307 

32.  two  .  .  malefactors]  That  is,  "  two  evil  doers,"  but  of  what  crimes 
they  were  guilty  Luke  does  not  say,  but  Matthew  and  Mark  state  that  they 
were  robbers.  It  has  been  conjectured  that  they  belonged  to  the  band  of 
Barabbas.  This,  though  not  improbable,  can  be  regarded  as  a  conjecture 
only. 

33.  the  place  which  is  called  Calvary]  Or,  more  accurately,  "  the 
place  which  is  called  The  skull."  The  Hebrew  name  is  Gulgoleth,  the  Greek 
Kranion,  the  Latin  Calvarium,  the  English  The  Skull,  so  named  from  the 
shape  of  the  mound  or  rise  of  ground.  The  word  "Calvary"  in  the  Common 
English  Version  is  not  a  translation  from  the  Greek,  but  a  word  transferred 
from  the  Latin  Vulgate  Version.  The  place  was  outside  the  walls  of  the  city. 
The  traditional  place  is  the  site  of  the  Holy  Sepulchre,  which  is  within  the 
walls  of  the  city,  and  excavations  made  in  1885-86  and  repeatedly  examined 
by  Dr.  Merrill  render  it  almost  certain  that  this  site  was  within  the  city  walls 
in  the  time  of  Christ.  The  story  of  the  discovery  of  this  site  by  miracle, 
which  led  Helena  to  build  the  first  church  over  it,  is  one  that  arouses  distrust 
of  the  identification,  and  the  arguments  built  up  in  support  of  it  as  the  site, 
are  chiefly  specious  and  wholly  unsatisfactory.  The  true  site  is  far  more 
likely  to  be  found  at  the  north  side  of  the  city  near  the  Grotto  of  Jeremiah ; 
see  Rice's  "  Commentary  on  Matthew,"  pp.  292,  304-306. 

crucified  him]  Among  the  Jews  there  were  four  modes  of  executing 
criminals — beheading,  strangulation,  burning  and  stoning.  The  criminal  was 
usually  undressed  near  the  place  of  his  execution,  but  his  person  never  inde- 
cently exposed.  Three  kinds  of  crosses  were  in  use,  but  the  form  used  here 
would  probably  be  the  ordinary  Latin  cross.  This  is  the  view  of  Justin  Mar- 
tyr, Irenseus  and  others  who  lived  near  the  time.  It  would  be  about  eight 
or  nine  o'clock  on  Friday  morning.  A  common  method  of  crucifixion  was 
to  lay  the  short  cross-piece  of  the  cross  upon  the  ground,  place  the  sufferer 
upon  it,  bind  his  outstretched  arms  to  it  firmly,  and  then  (in  Rome)  a  strong, 
sharp  nail  was  driven  through  the  right  hand  and  then  through  the  left 
hand,  nailing  them  to  the  wood.  Then  by  ropes,  or  ladders,  the  sufferer  was 
drawn  up,  and  the  cross-piece  bound  or  nailed  to  the  longer  upright  piece 
which  had  already  been  fixed  in  the  ground.  The  feet  were  then  drawn 
down  and  fastened  to  the  upright  piece  of  the  cross  a  short  distance 
(perhaps  a  foot)  above  the  ground,  and  the  feet  were  often  nailed  to  the 
cross  also.  The  Jews  were  accustomed  to  give  a  potion  of  strong  wine  and 
myrrh  to  those  who  were  to  be  executed,  to  lessen  the  sense  of  pain.  An 
association  of  women  in  Jerusalem  furnished  this  merciful  provision  for 
sufferers. 


Common  Version. 

.32  And  there  were  also  two  others,  male- 
factors, led  with  him  to  be  put  to  death. 

.33  And  when  thev  were  come  to  tlie  place, 
which  is  called  Calvary,  there  they  crucified 
him,  and  the  malefactors,  one  on  the  right 
band,  and  the  other  on  the  left. 


Revised  Version. 

32  And  there  were  also  two  others,  malefac- 
tors, led  with  him  to  he  put  to  death. 

33  And  when  tlipy  came  unfo  the  place 
which  is  called  i  The  skuM,  tliere  they  cru- 
cified him,  and  the  malefactors,  one  on  the 


1  According  to  the  Latin,  Caharij,  which  has  the  same  meaning. 


308 


COMMENTARY  ON  THE  GOSPEL  OF  LUKE.  [Luke  23  :  34^39. 


34.  Father,  forgive  them]  How  toucliing  here  is  this  word  "  Father ! " 
The  Son  of  God,  disowned  and  an  orphan  on  earth  !  There  were  seven  words 
or  utterances  from  the  cross : 

1.  "  Father,  forgive  them ;  .or  they  know  not  what  they  do,"  Luke  23  :  34. 

2.  "  To-day  shalt  thou  be  with  me  in  Paradise,"  Luke  23  :  43. 

3.  "  Woman,  behold  thy  son !  .  .  Behold  thy  mother ! "  John  19  :  26,  27. 

4.  "  My  God,  my  God,  why  hast  thou  forsaken  me  ?  "  Matt.  27  :  46 ;  Mark 
15:34. 

5.  "  I  thirst,"  John  19  :  28. 

6.  "  It  is  finished,"  John  19  :  30. 

7.  "  Father,  into  thy  hands  I  commend  my  spirit,"  Luke  23  :  46. 

Three  of  these  "words"  are  given  by  Luke  only.  Jesus  prayed  for  the  for- 
giveness of  his  enemies.  These  included  not  merely  the  Koman  soldiers  who 
unfeelingly  and  harshly  executed  the  sentence,  but  also  the  Jews  who  mali- 
ciously worked  for  his  condemnation.  Compare  Peter's  words  at  the  Pentecost, 
"  in  ignorance  ye  did  it,  as  did  also  your  rulers."  Acts  3  :  17,  revised  reading. 
For  a  more  full  description  of  the  division  of  the  garments  by  the  soldiers, 
read  John  19  :  23,  24. 

36.  soldiers  also  mocked  him]  The  people  stood  beholding  the  awful 
scene.  Luke  notices  these  as  not  apparently  sharing  in  the  scofis  of  the 
rulers.  The  narratives  by  Matthew  and  Mark  mention  some  that  passed  by 
wagging  their  heads,  who  did  not  belong  to  the  chief  })riests,  scribes,  and 
elders ;  see  Matt.  27  :  39-41 ;  Mark  15  :  29-31 ;  and  who  therefore  must  have 
been  lawyers,  or  some  of  the  people.  Both  statements  describe  a  natural 
scene;  some  people  joining  with  the  rulers  and  soldiers  in  scoffing;  others 
looking  on  in  silence  and  sorrow.  The  Roman  soldiers,  rough,  cruel,  inured 
to  war  and  bloodshed,  were  appointed  to  watch  until  the  sufferer  died.  With 
such  an  example  of  scoffing  set  by  the  priests  and  scribes,  it  is  not  remarkable 
that  they  joined  in  the  derision.  They  mockingly  held  up  their  cups  or 
vessels  full  of  sour  wine,  sportively  offering  them  to  the  sufferer,  and  then 
snatching  them  away,  and  quaffing  the  drink  themselves.     They  had  suffered 


Common  Version. 

34  %  Then  said  Jesus.  Father,  forgive  them ; 
for  they  know  not  what  they  do.  And  they 
parted  his  raiment,  and  cast  lots. 

35  And  the  people  stood  beholding.  And 
the  rulers  also  with  them  derided  Jiim,  saying, 
He  saved  others ;  let  him  save  himself,  if  he  be 
Christ,  the  chosen  of  God. 

26  And  the  soldiers  also  mocked  hiin,  com- 
ing to  him,  and  offering  him  vinegar, 

37  And  saying.  If  thou  be  the  King  of  the 
Jews,  save  thyself. 

38  And  a  superscription  also  was  written 
over  him  in  lettei-s  of  Greek,  and  Latin,  and 
Hebrew,  THIS  IS  THE  KING  OF  THE 
JEWS. 

39  ^  And  one  of  the  malefactors  which  were 
hanged  railed  on  him,  saying,  If  thou  be 
Christ,  save  thyself  and  us. 

1  Some  ancient  authorities  omit  And  Jesus  said,  Father,  forgive  them;  for  (hey  know  not  what 
they  do. 


Revised  Version. 

34  right  hand  and  the  other  on  the  left.  ^And 
Jesus  said,  Fathei-,  forgive  them ;  for  they 
know  not  what  they  do.     And  parting  his 

35  garments  among  them,  they  cast  lots.  And 
tlie  people  stood  beholding.  And  the  rulers 
also  scuffed  at  him,  saying,  He  saved  othei-s; 
let  him  save  himself,  if  this  is  the  Christ  of 

36  God,  his  chosen.  And  the  soldiers  also 
mocked  him,  coming  to  him,  offering  him 

37  vinegar,  and  saying.  If  thou  art  the  King 

38  of  the  Jews,  save  thyself  And  there  was 
also  a  superscription  over  him,  this  is  the 

KING  OF  the  jews. 

39  And  one  of  the  malefactors  that  were 
hanged  railed  on  him,  saying,  Art  not  thou 


i.UKE23  :  40-13. J 


THE  CRUCIFIXION. 


309 


from  tlie  insurrectionary  spirit  of  the  Jews,  no  doubt,  and  now  visited  their 
retaliations  upon  Jesus,  whom  Pilate  in  the  superscription  on  the  cross, 
called  "  The  King  of  the  Jews,"  This  title  was  written  in  three  languages: 
Hebrew,  Latin  and  Greek,  a  fact  we  learn  from  John  alone ;  for,  the  clause 
in  the  common  version  of  v.  38  in  letters  of  Greek,  and  Latin,  and  Hebrew, 
is  not  sustained  by  the  best  Greek  text,  sej  revised  reading,  though  it  is  of 
undoubted  genuineness  in  John  19  :  20.  The  Hebrew  was  the  sacred 
language  and  the  later  Hebrew  dialect,  that  is,  the  Aramaic,  was  the  speech 
of  the  common  people;  the  Latin  was  the  official  language  of  power;  the 
Greek,  the  universal  language  of  culture  and  of  literature. 

40.    the  other  . .  Dost  not  thou  fear  God]    One  of  the  "  malefactors," 

that  is  "  evil  doers,"  or  more  accurately,  "  robl)ers,"  joined  in  the  scoffing. 
He  was  evidently  a  Jew,  for  he  said,  "Art  not  tliou  the  Christ?  save  thyself 
and  us,"  wliich  shows  that  he  understood  the  Jewish  views  about  the  Messiah- 
The  other  robber,  whom  tradition  calls  Dysmas,  rebuking  liis  fellow,  said, 
"Dost  thou  not  even  fear  God,  seeing  thou  art  in  the  same  condemnation?" 
Then  he  confesses  his  sin  and  the  justice  of  his  punishment,  but  defends 
Jesus :  "  this  man  hath  done  nothing  amiss." 

42.  remember  me]  The  penitent  robber  having:  1,  confessed  his  sins; 
2,  reproved  his  companion  ;  3,  defended  Jesus ;  now  gets  courage  to  pray  to 
Jesus;  4,  "remember  me  when  thou  comest  in  thy  kingdom."  He  had  some 
outward  knowledge  of  Jesus  and  his  claim ;  how  he  gained  it,  we  know  not. 
He  also  had  an  inward  knowledge  of  Christ,  taught  by  the  Spirit. 

43.  To-day  shalt  thou  be  with  me  in  Paradise]    The  grace  and  power 

of  Jesus  to  save  appear  on  the  cross.  The  penitent  robber  need  not  wait  until 
Christ  cometh  in  his  kingdom.  He  will  be  to-day  with  Christ,  not  in  purga- 
tory but  in  Paradise.  Paradise  is  a  word  probably  of  Persian  origin,  mean- 
ing originally  a  garden  park  or  pleasure  ground,  and  by  the  Jews  used  to  des- 
ignate that  portion  of  the  spirit  world  which  was  the  abode  of  the  pious,  and 
also  of  the  highest  heaven.  For  usages  of  the  word  in  Scripture,  see  2  Cor.  12  : 
2,  4 ;  Eev.  2  :  7,  with  Gen.  13  :  10  ;  Ezek.  28  :  13 ;  31 :  8.  Matthew  and  Mark 
say  generally  that  the  priests,  scribes,  soldiers  and  robbers  scoffed  at  Jesus, 
They  do  not  mention  the  penitence  of  one  of  the  robbers.  Omission  is  not  an 
error.  The  variation  may  be  reasonably  accounted  for  by  the  general  charac- 
ter of  the  statement  of  the  first  two  evangelists,  or  by  the  natural  supposition 
that  both  scoffed  at  first,  but  that  one  repented  from  a  sense  of  guilt,  and  moved 


Common  Version. 

40  But  the  other  answering  rebuked  liini, 
saying,  Dost  not  thou  fear  God,  seeing  thou  art 
In  the  same  condemnation  ? 

41  And  we  indeed  justly  ;  for  we  receive  the 
due  reward  of  our  deeds :  but  this  man  hath 
done  nothing  amiss. 

42  And  he  said  unto  Jesus,  Lord,  remem- 
ber me  when  thou  comest  into  thy  kingdom. 

43  And  Jesus  said  unto  him,  Verily  I  say 
unto  thee,  To  day  shalt  thou  be  with  me  in 


Revised  Version. 

40  theChrist?  save  thyself  and  us.  Buttheother 
answered,  and  rebuking  him  said.  Dost  thou 
not  even  fear  God,  seeing  thou  art  in  the 

41  same  condemnation  ?  And  we  indeed  justly; 
for  we  receive  the  due  reward  of  our  deeds: 

42  but  this  man  hath  done  nothing  amiss.  And 
he  said,  Jesus,  remember  me  when   thou 

43  comest  i  in  thy  kingdom.  And  he  said 
unto  him,  Verily  I  say  unto  thee,  To-day 
shalt  thou  be  with  me  in  Paradise. 


1  Some  ancient  authorities  read  tutu  thy  kiugdom. 


310 


A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE  fl-TTKE  23  :  44-46. 


by  the  divine  prayer  of  Jesus  for  the  forgiveness  of  his  enemies.  Richard 
Baxter  savs,  "  True  conversion  is  never  too  late  to  obtain  mercy  and  salvation. 
True  repentance  and  fiiith,  however  late,  will  have  its  fruits." 

Suggestive  Applications. — 1.  When  faith  truly  sees  Christ  crucified  it 
weeps  for  itself  rather  than  for  him.  2.  When  dear  ones  die  in  faith,  they 
are  perfected  in  holiness;  we  need  not  weep  for  them,  but  for  ourselves,  still 
in  a  world  of  sin,  sorrow  and  snares.  How  revolting  is  sin,  in  view  of  the 
cross !  3.  How  awful  is  the  justice  of  God,  in  the  light  of  the  sufferings  of 
the  Son  of  God  !  4.  How  hard  are  hearts  that  can  scoff  at  a  crucified  Christ! 
5.  Christ  prayed  for  his  murderers.  6.  True  penitents  confess  the  justice  of 
their  punishment  and  the  greatness  of  their  sin.  7.  Great  sinners,  if  true 
penitents,  may  receive  pardon,  and  a  place  in  Paradise  through  Christ. 

Darkness,  Death  and  Burial.     23  :  44-5G.     Compare  Matt.  27  :  45-66 ; 

Mark  15  :  33-47  ;  John  19  :  28-42. 

Jerusalem,  Friday,  April  7,  A.D.  30. 

44.  darkness  over  all  the  earth]  Or,  "  over  the  whole  land,"  as  in 
the  revised  text,  a  general  phrase  common  to  the  Oriental  mind,  and  meaning 
all  the  land  of  Judaea,  Palestine,  or  perhaps  Syria.  Some  make  it  cover  ail 
the  earth  upon  which  the  sun  was  shining.  See  a  similar  expression,  but  in 
different  words,  in  Luke  2:1.  It  began  at  the  "  sixth  hour,"  that  is,  at  twelve 
o'clock,  and  lasted  until  three  o'clock  in  the  afternoon.  The  heavy  embroid- 
ered veil  which  separated  the  Holy  from  the  Most  Holy  Place  in  the  sanctu- 
ary of  the  temple  was  rent  from  the  top  to  the  bottom.  This  signified  that 
a  new,  a  "'living  way,"  was  consecrated,  whereby  all  believers  might  come 
into  the  presence  of  God.  It  may  also  have  indicated  the  departure  of  the 
presence  of  God  from  the  temple,  now  to  be  deserted,  as  the  old  Jewish  sacri- 
ficial worship  was  to  be  superseded  by  a  Christian  and  more  fully  spiritual 
service.  The  supposed  mention  of  the  darkness  by  the  two  heathen  historians 
Phlegon  and  Thallus  is  too  indefinite  to  be  of  value.  The  general  references 
to  the  signs  of  the  destruction  of  the  temple  by  Josephus  and  Jerome  are  def- 
inite and  may  include  this  of  the  veil. 

46.    Jesus  . .  said,  Father,  into  thy  hands]    For  the  other  words  from 

the  cross,  see  under  v.  34.  The  physical  suffering  of  Jesus  is  apt  to  be  dwelt 
upon  by  the  common  mind  as  if  that  were  the  chief  pain,  yet  the  mental  grief 
and  the  agony  of  soul  far  outweighed  the  physical  torture  of  crucifixion,  ter- 


CoMMON  Version. 

44  And  it  was  al)out  the  sixth  hour,  and  there 
was  a  darkness  over  all  the  earth  until  the 
ninth  hour. 

45  And  the  sun  was  darkened,  and  the  vail 
of  the  temple  was  rentin  the  midst. 

4G  ^  And  when  Jesus  had  cried  with  a  loud 
voice,  he  said,  Father,  into  tliy  hands  I  com- 
mend my  spirit:  and  having  said  thus,  he  gave 
up  the  ghost. 

^  Or,  earth  2  Gr.  the  sun  failing.  3  Or,  sanctuary.  *  Or,  And  when  Jesus  had  cried 

with  a  loud  voice,  he  said 


Revised  Version. 

44  And  it  was  now  about  the  sixth  hour,  and 
a  darkness  came  over  the  whole  i  land  until 

45  the  ninth  liour,  2the  sun's  light  failing  :  and 
the  veil    of  the  3 temple  was  rent  in   the 

46  midst.  4  And  Jesus,  crying  with  a  loud 
voice,  said.  Father,  into  thy  hands  I  com- 
mend my  spirit :  and  having  said  this,  he 


Lttki:  23:  47-51.1 


DARKNESS,   DEATH   AND  BURIAL. 


311 


rible  as  that  was.  It  was  this  bitter  loneliness,  this  heavy  burden  of  a  great 
heart  aching,  and  tortured  in  bearing  our  sins,  that  caused  the  loud  outcries 
of  the  Son  of  God  on  the  cross.  These  last  words  have  a  touching  tenderness, 
*' Father,"  into  thy  iiands  I  intrust  or  commit  my  spirit.  The  Greek 
TTapaT'idEjiai  means  "to  place  down  with  any  one,"  "to  intrust,"  or  "commit  to 
one's  charge,"  and  is  stronger  than  "commend"  of  the  English  version. 
Compare  Ps.  31  :  5.  These  words  were  among  the  dying  utterances  of  Polv- 
carp,  Augustine,  Bernard,  Huss,  Luther,  and  Melanchthon,  tliougli  some  seem 
to  have  followed  Stephen's  words,  "  receive  my  spirit."  The  evangelists  do 
not  say  Jesus  died,  but  he  "  breathed  forth  "  his  life.  He  met  death,  not  death 
him :  he  gave  up  his  life  as  he  willed  to  do. 

4T.  the  centurion  .  .  .  glorified  God]  Luke  mentions  several  centur 
ions  who  were  good  men.  7:2;  23  :  47  ;  Acts  10  : 1 ;  22  :  2G  ;  27  :  43.  He 
felt  that  Jesus  was  a  righteous  man  when  he  saw  the  forgiving,  loving  spirit. 
Later,  when  the  earthquake  followed,  he  exclaimed,  "this  was  the  Son  of 
God."    Matt.  27  :  54. 

48.    returned  smiting  their  breasts]    This  is  better  tlian  the  Common 

Version.  The  people  had  been  urged  on  to  their  course  by  the  priests,  and 
some  appear  to  have  held  back.  Now  seeing  the  remarkable  character  of  the 
sufferer  they  are  troubled  and  leave  the  scene  smiting  their  breasts,  as  Eastern 
people  usually  do  to  express  extreme  grief  or  mental  anguish.  The  Christ 
died  of  a  broken  heart  in  the  spiritual,  as  well  as  in  the  physical  sense,  prob- 
ably of  rupture  of  the  heart.  All  liis  "acquaintance,"  literally  "all  knowers 
of  him,"  that  is,  all  who  knew  him,  and  the  women  also  who  liad  followed  him 
from  Galilee,  stood  afar  off,  probably  from  fear  of  being  arrested,  seeing 
these  things.  They  were  competent  witnesses  of  these  facts,  and  many  of 
them  afterw\ards  testified  to  their  truth. 

50.  Joseph  .  .  a  councillor,  a  good  man]  This  Joseph  was  a  member 
of  the  Sanhedrin,  a  good,  just,  and  rich  man,  see  Matt.  27  :  57 ;  Mark  15  :  43, 
and  had  not  consented  to  the  condemnation  of  Jesus.  He  alone  is  named  as 
not  agreeing  to  the  verdict,  but  from  what  followed  it  is  fair  to  infer  that 
Nicoderaus  also  if  present  must  have  voted  against  the  deed.  See  John  19: 
39.  Joseph  was  of  Arimathfea,  the  site  of  which  is  not  definitely  known,  but 
it  is  probably  at  Er  Ram,  about  six  miles  north  of  Jerusalem.     Luke  here 


Common  Version. 

47  Now  wlien  the  centurion  saw  what  was 
done,  he  glorified  God,  saying.  Certainly  this 
was  a  righteous  man. 

48  And  all  the  people  that  came  together  to 
that  sight,  beholding  the  tilings  which  were 
done,  smote  their  breasts,  and  returned. 

49  And  all  his  acquaintance,  and  the  women 
that  followed  him  from  Galilee,  stood  afar  off, 
beholding  these  things. 

50  ^  And,  behold,  thert  toas  a  man  named 
Joseph,  a  counsellor;  and  he  was  a,  good  man, 
and  a  just : 

51  (The  .same  had  not  consented  to  the  coun- 
sel and  deed  of  them  :)  he  was  of  Arimathea,  a 
city  of  the  Jews  ;  who  also  himself  waited  for 
the  kingdom  of  God. 


Revised  Version. 

47  gave  up  the  ghost.  And  wlien  the  centur- 
ion saw  what  was  done,  he  glorified  God, 
saying,  Certainly  this  was  a  righteous  man. 

48  And  all  the  multitudes  that  came  together 
to  this  sight,  when  they  beheld  the  things 
that   were    done,    leturrn  d    smiting    their 

49  breasts.  And  all  his  acquaintance,  and 
the  women  that  followed  with  him  from 
Galilee,  stood  afar  off,  seeing  these  things. 

50  And  behold,  a  man  named  Joseph,  who 
was  a  councillor,  a  good  man   and  a  right- 

51  eous  (he  had  not  consented  to  their  counsel 
and  deed),  a  man  of  Ariniathaea,  a  city  of  the 
Jews,  who  was  looking  for  the  kingdom  of 


312 


A  COMMENTARY  ON  THE  GOSPEL  OF   LUKE.        [Luke  23  :  52-66, 


shows  Joseph's  belief  in  Jesus  by  saying  he  "  was  looking  for  the  kingdom  of 
God."  John  says  more  definitely  that  he  was  a  disciple,  "  but  secretly  for  fear 
of  the  Jews." 

52.  This  man  went  to  Pilate]  This  boldness  was  remarkable,  for  such 
a  request  was  attended  with  peril.  That  Pilate  should  grant  it  without  a 
bribe  is  even  more  surprising ;  but  it  is  quite  likely  he  knew  Joseph's  wealth 
and  social  position,  and  as  he  had  most  reluctantly  yielded  consent  to  the  con- 
demnation of  Jesus,  he  may  have  thought  to  conciliate  the  friends  of  Jesus 
by  this  act.  The  official  examination  of  the  body  made  by  Pilate's  orders  to 
be  sure  of  death,  before  granting  the  request,  is  reported  by  Mark,  15  :  44. 

53.  wrapped  it  in  a  linen  cloth  and  laid]  Joseph  aided  by  Nicodemus 

and  no  doubt  by  servants,  took  down  the  body,  wrapped  it  in  fine  linen  or 
fine  muslin  (for  the  Greek  word  applies  to  either),  hastily  embalmed  it 
with  spices,  John  19 :  40,  and  placed  it  in  a  new  tomb  hewn  out  of  a  rock 
which  was  in  a  garden  at  the  place  of  the  crucifixion.  The  entrance  to  a 
tomb  would  be  through  a  low  narrow  door,  leading  into  a  room  several  feet 
square,  beyond  which  there  would  be  loculi  or  niches  for  the  bodies,  one  body 
in  each  niche,  sometimes  several  bodies  being  thus  placed  one  above  another 
in  the  same  room.  Going  out  they  would  roll  the  great  stone  as  usual  before 
the  entrance  to  close  it. 

54.  the  preparation,  and  the  sabbath  drew  on]    The  day  before  the 

Sabbath  was  called  the  day  of  preparation.  This  means  it  was  the  sixth  day 
of  the  week,  corresponding  to  our  Friday.  The  Sabbath  "  drew  on,"  or  lit- 
erally "  began  to  dawn,"  meaning  the  evening  light  of  the  Sabbath,  not  the 
morning ;  it  was  the  dawn  at  sunset,  for  the  Sabbath  began  at  sunset.  The 
women  of  Galilee  beheld  where,  and  how  the  body  of  Jesus  was  laid  in  the 
tomb.     They  were  loving  disciples  and  friends. 

56.  rested  . .  according  to  the  commandment]  The  spices  and  per- 
fumes to  complete  the  proper  embalming  of  the  body  were  bought  and  pre- 
pared, but  owing  to  the  late  hour,  laid  aside  until  after  the  Sabbath.  They 
rested  on  that  day  according  to  the  Mosaic  command.  The  teachings  of 
Jesus  made  them  careful  observers  of  the  moral  law,  including  that  of  the 
Sabbath. 

Suggestive  Applications. — 1.  Darkness  is  a  symbol  of  sin ;  this  dark- 
ness, of  the  terrible  blackness  of  the  sin  which  Christ  died  to  remove.     2.  By 


Common  Version. 

52  Thia  man  went  unto  Pilate,  and  begged 
the  body  of  Jesus. 

53  And  he  took  it  down,  and  wrapped  it  in 
linen,  and  laid  it  in  a  sepulchre  that  was  hewn 
in  stone,  wherein  never  man  before  was  laid. 

54  And  that  day  was  the  preparation,  and 
the  sabbath  drew  on. 

55  And  the  women  also,  which  came  with 
him  from  Galilee,  followed  after,  and  beheld 
the  sepulchre,  and  how  his  body  was  laid. 

56  And  they  returned,  and  prepared  spices 
and  ointments;  and  rested  the  sabbath  day 
according  to  the  commandment. 


Revised  Version. 

52  God :  this  man  went  to  Pilate,  and  asked  for 

53  the  body  of  Jesus.  And  he  took  it  down, 
and  wrapped  it  in  a  linen  cloth,  and  laid 
him  in   a  tomb  that  was  hewn  in  stone, 

54  where  never  man  had  yet  lain.  And  it  was 
the  day  of  the  Preparation,  and  the  sab- 

55  bath  idrew  ou.  And  the  women,  that  bad 
come  with  him  out  of  Galilee,  followed 
after,  and  beheld  the  tomb,  and  liow  liis 

56  body  was  laid.  And  they  returned,  and 
prepared  spices  and  ointments. 


1  Gr.  began  to  dawn. 


Luke  24  : 1-4.1 


THE  RESURRECTION. 


313 


his  death  Jesus  gained  the  victory  over  both  death  and  sin.  3.  Miracles  in 
nature  and  of  grace  testify  to  the  power  of  Clirist's  work  for  sinners.  4.  A 
view  of  Christ  on  the  cross  gives  us  a  truer  impression  of  tlie  magnitude  of 
our  sins.  5.  The  disciple  facing  death  is  given  great  boldness  and  courage. 
6.  Heathen  rulers  and  soldiers  are  deeply  impressed  by  the  marvellous 
character  and  death  of  Je.sus:  witness  Napoleon's  testimony  to  the  Christ.  7. 
Love  casts  out  fear :  and  has  supreme  care  for  Christ. 


The  Resurrection.     24  : 1-12.     Compare  Matt.  28  : 1-15  ;  Mark  IG  :  1-IG ; 

John  20:1-18. 
Jeuusalem,  Sunday,  April  9,  a.d.  'M. 

The  miracle  of  the  resurrection  is  one  easily  capable  of  proof.  The  mirac- 
ulous birth  of  Jesus  on  the  other  hand  was  a  fact,  very  difficult,  if  not  inca- 
pable of  proof,  but  to  establish  the  fact  of  the  resurrection  removes  many 
skeptical  objections  to  that  of  the  birth,  and  is  strong  presumptive  evidence 
in  support  of  it.  It  must  not  be  overlooked  that  the  aposdes  were  not  look- 
ing for  the  resurrection  of  Jesus.  They  had  failed  to  be  impressed  by  the 
Scripture  predictions,  and  by  the  more  definite  ones  of  Jesus  himself,  in  re- 
spect to  his  death  and  resurrection.  They  were  indeed  incredulous,  and  de- 
cidedly unbelieving,  at  first,  as  to  the  resurrection.  They  refused  to  credit  the 
testimony  of  witnesses,  and  gradually  and  reluctantly  were  compelled  to  be- 
lieve by  the  accumulation  of  facts,  and  by  their  own  senses  of  sight,  hearing, 
and  touch,  that  Jesus  had  actually  risen. 

1.  first  day  of  the  week]  That  is,  Sunday;  the  Jewish  Sabbath  had 
passed.  These  women  mentioned  in  v.  55  of  the  last  chapter  came  "at  early 
daw^n,"  meaning  early  in  the  morning,  with  the  spices  for  further  perfuming 
the  body.  The  clause,  "  certain  others  with  them,"  is  omitted  in  the  revised 
text.  It  would  require  some  faith  and  courage  for  women  to  visit  a  tomb  so 
early,  and  when  enemies  would  be  watching  them.  Joseph  and  Nicodemus 
had  used  an  hundred  pounds  of  myrrh  and  aloes  upon  the  body,  John  19  :  39, 
but  probably  they  hastily  did  their  work,  and  the  friends  intended  to  com- 
plete it  after  the  Sabbath.  This  company  of  women  found  the  sealed  stone 
rolled  away  (how  it  was  rolled  away  we  learn  from  Matt.  28  :  2-4),  and  "they 
entered  in,  and  found  not  the  body  of  the  Lord  Jesus."  After,  but  not  before 
Jesus'  resurrection,  Luke  calls  him  "the  Lord  Jesus." 

4.     perplexed  .  .  two  men  stood  by  them]     This  unlooked-for  absence 


Common  Version. 

CHAP.  XXIV.— Now  upon  the  first  day 
of  the  week,  very  early  in  the  mornine:, 
they  came  iinto  the  sepulchre,  bringing  the 
spices  which  they  had  prepared,  and  certain 
others  with  them. 

2  And  they  fonnd  the  stone  rolled  away 
from  the  sepulchre. 

3  And  they  entered  in,  and  found  not  the 
body  of  the  Lord  Jesus. 

4  And  it  came  to  pass,  as  they  were  much 
perplexed  thereabout,  behold,  two  men  stood 
by  them  la  shining  garment: 


Revised  Version. 

24  And  on  the  sabbath  they  rested  according 
to  the  commandment.  But  on  the  first  day 
of  the  week,  at  early  ilawn,  they  came  unto 
the  tomb,  bringing  the  spices  which  they 

2  had  prepared.     And  they  found  tne  stone 

3  rolled  away  from  the  t>nib.  And  they  en- 
tered in,  and  found  not  the  body  i  of  the 

4  Lord  Jesus.  And  it  came  to  pass,  wliib- 
they  were  perplexed  thereabout,  behold, 
two  men  stood  by  them  in  dazzling  apparel: 


1  Some  ancient  authorities  omit  of  the  Lord  Jesus. 


314 


A   COMMENTARY  ON  THE  GOSPEL  OF  LUKE. 


[Luke  24 :  5-9 


of  the  body  "  perplexed  "  (literally  "  to  be  without  means,"  "  to  be  at  a  loss," 
about  a  thing)  the  women,  and  two  men  stood  by  them  in  garments  flashing  as 
the  lightning.  They  are  spoken  of  as  men,  since  their  appearance  to  the  women 
was  in  human  form.  Matthew  and  Mark  mention  one  angel  who  rolled 
away  the  stone  and  sat  upon  it.  There  is  no  discrepancy.  Luke's  "  two  men 
.  .  in  dazzling  apparel "  may  surely  include  the  one  angel  of  the  others,  if 
they  allude  to  the  same  visit  to  the  tomb,  which  is  by  no  means  certain. 
Again  angelic  beings  appear  to  have  the  power  to  become  visible  and  invis- 
ible at  will.  Lessing  says:  " Cold-discrepancy-mongers,  do  ye  not  see  that 
the  evangelists  do  not  count  the  angels?  There  were  not  two  angels  only, 
there  were  two  millions  of  them.  They  appeared  not  always  one  and  the 
same,  not  always  the  same  two;  sometimes  this  one  appeared,  sometimes 
that;  sometimes  on  this  place,  sometimes  on  that;  sometimes  alone,  sometimes 
in  company  ;  sometimes  they  said  this,  sometimes  they  said  that."  The  whole 
region  about  the  tomb  may  have  been  swarming  with  an  invisible  host  of 
angels. 

5.  Why  seek  ye  the  living  among  the  dead]  Frightened  by  the  sud- 
den appearance  of  the  forms  in  shining  garments,  they  fell  upon  their  ftices 
in  awe.  The  shining  ones  not  brusquely,  but  tenderly  Ave  may  believe,  asked 
"Why  seek  ye  the  living,"  or ''the  living  one"  (but  not  here ''who  is  the 
life  ")  "  among  the  dead  ? " 

6.  is  risen:  remember  ..  in  Galilee]  The  empty  tomb;  the  earth- 
quake ;  the  soldiers  on  guard  falling  at  the  sight ;  the  stone  rolled  away  :  the 
orderly  folded  napkin,  were  added  evidences  of  the  resurrection.  The  Scrip- 
ture testimony  is  abundant,  see  Acts  1  :  22 ;  2  :  31 ;  4 :  2 ;  17 :  18  ;  Kom.  6:5;  1 
Cor.  15: 1-42;  1  Pet.  1:3;  "alive  for  evermore,"  Rev.  1 :  18.  The  message 
to  them  is  "  remember  how  he  spake  unto  you  when  lie  was  yet  in  Galilee," 
Matt.  17  :  23 ;  see  also  Luke  18  :  33 ;  John  11  :  25.  To  these  Galileans  such  a 
message  would  be  peculiarly  fitting.  And  that  the  women  in  their  affrighted 
and  excited  state  should  not  mistake  their  meaning,  the  shining  ones  cite  the 
saying  referred  to :  Luke  adds,  they,  that  is,  the  women,  remembered  his 
words,  these  particular  words  in  respect  to  his  rising  again. 

9.  told  all  these  things]  This  company  returned  from  the  tomb  to  the 
city,  a  short  walk  of  15  to  20  minutes,  and  reported  all  that  they  had  seen 


Common  Version. 

5  And  as  they  were  afraid,  and  bowed  down 
thi'ir  f;ices  to  the  earth,  they  said  unto  them, 
■\Vliy  seek  ye  the  living  among;  the  dead? 

G  He  is  not  here,  but  is  risen  :  remember 
how  he  spake  unto  you  wlien  he  was  yet  in 
Galilee, 

7  Saying,  The  Son  of  man  must  be  delivered 
into  the  hands  of  sinful  men,  and  be  crucified, 
and  the  third  day  rise  again. 

8  And  they  remembered  his  words, 

9  And  retuined from  the  sepulchre,  and  told 
all  these  things  unto  the  eleven,  and  to  all  the 
rest. 

^  Gr.  him  that  Uveth.         2  Some  ancient  authorities  omit  He  is  not  here,  but  is  risen. 
ancient  authorities  omit /rom  the  tomb. 


Revised  Version. 

5  and  as  they  were  affrighted,  and  bowed 
down  their  faces  to  the  earth,  they  said  un- 
to them,  "Why  seek  ye  i  the  living  among 

6  the  dead?  -  He  is  not  here,  but  is  risen  : 
remember  how  he  spake  unto  you  when  he 

7  was  yet  in  Galilee,  saying  that  the  Son  of 
man  must  be  delivered  up  into  the  hands  of 
sinful  men,  and  be  crucified,  and  the  third 

8  day  rise  again.     And  they  remembered  his 

9  words,  and  returned  3  from  the  tomb,  and 
told  all  these  things  to  tlie  eleven,  and  to 


Luke  24  :  10-13.] 


THE   RESURRECTION. 


315 


and  heard  at  the  tomb  to  the  eleven,  and  the  otlier  disciples  in  Jerusalem.  It 
is  probable  from  Matt.  28  :  8,  and  John  20 :  2,  that  Mary  Ma^^dalene  went 
from  the  tomb  before  this  company,  and  had  told  Peter  of  the  rolling  away  of 
the  stone,  and  of  the  angel.  This  company  lingered,  went  into  the  tomb,  and 
so  had  other  facts  to  report  besides  those  known  to  ^lary  Magdalene. 

10.  Mary  Magdalene,  and  Joanna,  and  Mary]     on  Mary  Magda 

lene  and  Joanna,  see  Luke  8  :  2,  3.  This  verse  shows  that,  as  said  above, 
Mary  Magdalene  was  of  the  company,  but  when  she  saw  the  stone  rolled  away 
ran  to  tell  Peter,  while  the  others  remained  to  look  into  the  empty  tomb. 
Both  parties  told  these  things,  of  which  Luke  reports  only  a  general  summary 
to  the  apostles. 

11.  their  words  .  .  as  idle]  The  apostles  were  incredulous :  the  story 
of  these  women  seemed  like  "idle  words"  (the  Greek  is  quite  emphatic,  "tat- 
tling words"),  nonsensical  talk,  which  they  treated  not  only  with  unbelief,  but 
positively  c/isbelieved  it ;  see  revised  reading. 

12.  Peter  .  .  ran  . .  stooping  .  .  looking  .  .  sectll]  Notice  the  defi- 
nite and  graphic  mention  of  his  successive  acts  well  brought  out  in  the  re- 
vised reading.  He  ran  in  his  eagerness  to  see  the  grounds  for  the  women's 
report,  "stooping,"  to  see  in,  for  the  entrance  was  low,  "he  seeth  the  linen 
cloths  by  themselves,"  indicating  that  the  body  had  not  been  stolen,  and  that 
there  was  deliberation  and  care  in  the  leaving.  Now  Peter  also  was  full  of 
surprise.     He  was  perplexed,  as  the  women  had  been,  at  all  these  things. 

Suggestive  Applications. — 1.  The  Lord  is  risen  :  the  great  historic  fact 
of  the  gospel.  2.  The  disciples  did  not  believe  the  first  reports  of  the  resur- 
rection. 3.  They  were  not  therefore  looking  for  it,  nor  easily  persuaded  to 
believe  it.  4.  They  were  slow  to  accept  it.  5.  The  accumulation  of  proofs 
forced  conviction  upon  their  minds.  6.  It  is  the  burden  of  apostolic  preach- 
ing that  Christ  died  for  our  sins,  and  rose  again  for  our  justification.  7.  An- 
gels, believers,  the  Holy  Spirit,  the  continued  miracles  of  conversion  of  sinners, 
all  witness  to  the  resurrection  of  Jesus. 

The  Walk  to  Emmaus.    24  :  13-35. 

Jerusalem  and  Vicinity,  Sunday,  April  9,  a.d.  30. 

13.  two  Of  tliem  . .  to  a  village  . .  Emmaus]     This  account  is  given 


Common  Version. 

10  It  was  Mary  Magdalene,  and  Joanna, 
and  Mary  the  mother  of  James,  and  other 
women  that  vjere  with  them,  which  told  these 
things  unto  the  apostles. 

11  And  their  words  seemed  to  them  as  idle 
tales,  and  they  believed  them  not. 

12  Then  arose  Peter,  and  ran  unto  the  sep- 
ulchre; and  stooping  down,  he  beheld  the 
linen  clothes  laid  by  themselves,  and  depart- 
ed, wondering  in  himself  at  that  which  was 
come  to  pa«s. 

13  ^  And,  behold,  two  of  them  went  that 
same  day  to  a  village  called  Emmaus,  which 
was  from  Jerusalem  about  threescore  furlongs. 

I  Some  ancient  authorities  omit  ver.  12. 


Revised  Version. 

10  all  the  rest.  Now  they  were  Mary  Magda- 
lene, and  Joanna,  and  Mary  the  mother  of 
James  :   and  the  other  women  with  them 

11  told  these  things  unto  the  apostles.  And 
these  words  appeared  in  their  sight  its  iiile 

12  talk;  and  they  disbelieved  them.  *  But 
Peter  arose,  and  ran  unto  the  tomb;  and 
stooping  and  looking  in,  he  seeth  the  linen 
cloths  l>y  themselves;  and  he '-' departed  to 
his  home,  wondering  at  that  wliich  was 
come  to  pass. 

13  And  behold,  two  of  them  were  going  that 
very  day  to  a  village  named  Enmiaus,  which 
was  threescore  furlongs  from  Jerusalem. 
-  Or,  departed,  wondering  mfh  himself 


316  A  COMMENTARY  ON  THE  GOSPEL  OF  LUKE.        [Luke  24 :  14-17. 

by  Luke  only.  Lightfoot  supposes  one  was  Peter,  and  Mattliew  Henry  sup- 
poses they  were  going  to  Galilee;  but  neither  supposition  is  probable.  The 
two  were  not  of  the  apostles,  for  it  is  said  the  two  disciples  found  the  eleven 
at  .Jerusalem,  v.  53  (Judas  being  absent,  and  also  Thomas).  One  is  called 
Cleopas,  contracted  from  Cleopatros,  and  not  the  same  name  as  Clopas,  John 
19  :  25  ;  perhaps  the  other  was  Luke.  It  was  the  same  day,  that  is,  the  first 
day  or  Sunday.  Emmaus  was  sixty  stadia  (called  "furlongs"  in  English  ver- 
sions) from  Jerusalem.  A  stadium  had  620  Roman  feet,  equal  to  about  607 
feet  of  our  measure.  Hence  sixty  stadia  would  be  equal  to  about  seven  miles. 
Emmaus  has  not  been  certainly  identified.  Up  to  the  thirteenth  century  tra- 
dition fixed  its  site  at  Nicopolis,  now  'Amwas,  about  160  stadia  from  Jerusa- 
lem. This  is  too  far  to  be  consistent  with  the  facts  even  if  the  reading  160 
stadia  of  the  Sinaitic  MS.  could  be  sustained.  In  the  fourteenth  century  a 
tradition  placed  it  at  Kubeibeh,  about  seven  miles  north-west  of  Jerusalem. 
The  origin  of  this  tradition  is  unknown,  but  the  identification  is  .stoutly  ad- 
vocated by  Zschokke  of  Jerusalem,  yet  the  name  is  against  it.  Kulonieh,  and 
Hammosah,  about  three  miles  from  Kulonieh,  have  been  suggested.  The 
probable  site  is  Khamasa  {Kh.  El  Khamaseh),  five  miles  west  of  Bethlehem. 
It  is  a  ruined  village  on  the  slope  of  a  ridge,  while  there  is  a  spring  of  clear 
water  and  also  a  pool  in  the  valley,  under  a  low  precipice  of  a  rock.  Pal. 
Memoirs,  Vol.  III.,  pp.  38,  39. 

14.  of  all  these  things]  They  were  "  communing  "  (it  is  the  same  word 
here  as  in  v.  15,  see  revised  reading)  and  were  sad  ;  see  v.  17.  That  is,  they 
were  conferring  together,  not  in  animated  "talk"  or  conversation,  but  in  a 
thoughtful,  interrupted  conference,  one  suggesting  one  fact  or  point,  and 
another  proposin<T  another,  comparing  their  views,  and  conjectures  as  to  the 
meaning  of  the  facts. 

16.  their  eyes  were  hOlden]  Jesus  joined  them,  but  was  not  recog- 
nized. He  had  not  been  recognized  by  Mary  Magdalene  in  the  morning  until 
he  spoke  her  name,  probably  in  peculiarly  familiar  tones.  The  disciples  on 
the  Lake  of  Galilee  did  not  at  first  recognize  him.  The  reason  the  two  here 
did  not  recognize  him  was  partly  because  he  appeared  in  another  form,  that 
is,  a  form  different  from  usual,  as  Mark  says,  Mark  16  :  12.  He  asks  the 
question  of  v.  17  as  a  kind  and  gentle  person  would  who  wanted  to  sympathize 
with  or  comfort  those  who  had  some  bad  news,  not  fully  understood.  The  re- 
vised reading,  "And  they  stood  still,  looking  sad,"  is  based  on  a  Greek  text 
difierent  from  that  of  the  Common  Version,  but  the  reading  is  disputed,  and  a 


Common  Version. 


14  And  they  talked  together  of  all  these 
things  which  had  happened. 

15  And  it  came  to  pass,  that,  wliile  they 
communed  together  and  reasoned,  Jesns  him- 
self drew  near,  and  went  with  them. 

16  But  their  eyes  were  holden  that  they 
should  not  know  him. 

17  And  he  said  unto  them,  What  manner  of 
communications  are  these  that  ye  have  one 
to  another,  as  ye  walk,  and  are  sad  ? 

1  Gr.   Wliat  words  are  these  that  ye  exchange  one  with  another 


Revised  Version. 


14  And  they  communed  with  each  other  of  all 

15  these  things  which  had  happened.  And  it 
came  to  pass,  wliile  they  communed  and 
questioned    together,   that    Jesus   himself 

16  drew  near,  and  went  with  them.  But  their 
eyes  were  holde'i  that  they  should  not  know 

17  him.  And  he  said  unto  them,  iWhat 
communications  are  these  that  ye  have  one 
with   another,   as    ye  walk?      And    they 


Luke  24 :  18-23.] 


THE  WALK   TO  EMMAUS. 


317 


shorter  reading  favored,  by  many,  "  as  ye  walk  [being]  sad  ?  "  The  common  text 
may  be  rendered  as  two  questions,  "  as  ye  walk  ?  and  why  are  ye  sad  ?  "  The 
variation  is  of  small  importance.  It  would  be  discourteous  in  the  East  to  pass 
even  a  perfect  stranger  without  saluting,  and  to  overtake  him  on  the  road  and 
not  to  join  him  would  be  an  exception  to  the  usages  of  tiie  race  and  country. 
The  question  therefore  could  not  be  regarded  as  intrusive,  or  unwelcome,  as 
western  custom  would  be  likely  to  look  at  it. 

18.  Cleopas,  answering  said]  As  to  Cleopas,  see  above  under  v.  13. 
He  asked,  "  Dost  thou  alone  sojourn,"  etc. ;  see  revised  reading.  The  ques- 
tion is  one  of  surprise  that  a  foreigner  could  lodge  even  alone  in  Jerusalem 
and  not  know  the  things  which  had  come  to  pass.  It  does  not  mean,  "  Have 
you  just  come  to  Jerusalem,"  or  "Art  thou  only  a  lodger,"  but  is  more  ex- 
plicit :  "  Dost  thou  lodge  alone,"  and  knowest  not  these  things. 

19.  Wliat  things  ?]  Jesus  at  once  puts  the  main  question  as  to  facts,  not 
as  a  confession  of  ignorance,  nor  as  a  necessary  implication  that  he  did  not 
know,  but  to  induce  the  heavy  heart  to  express  its  grief.  So  Cleopas  and  his 
companion  pour  out  their  griefs  and  anguish  of  heart.  Jesus  of  Nazareth 
was  to  them  a  mighty  prophet,  having  the  power  of  God  with  him  "mighty 
in  deed  and  word  before  [the  face  of]  God,  and  all  the  people ; "  see  John 
12  :  17.     Then  they  repeat  the  story  of  his  condemnation  and  crucifixion. 

21.  he  .  .  should  redeem  Israel]  See  revised  reading.  They  doubtless 
referred  primarily  to  a  temporal  deliverance,  but  to  the  Jewish  mind  this 
meant  a  spiritual  deliverance  also,  though  not  of  the  precise  character  which 
it  now  means  to  us.  This  "is  the  third  day,"  as  if  something  remarkable  had 
been  predicted  but  only  half  understood  for  that  day.  It  looks  like  an  indis- 
tinct recollection  of  our  Lord's  word  about  rising  again.  Compare  the  ruler's 
statement  to  Pilate,  Matt.  27  :  63-66. 

23.  they  .  .  .  said  that  he  was  aliye]  They  then  state  the  report  of  the 
women,  the  vision  of  angels,  and  their  testimony  that  Jesus  was  alive.    Lastly, 


Common  Version. 

18  And  the  one  of  them,  whose  name  was 
Cleopas,  answering  said  unto  him,  Art  thou 
only  a  stranger  in  Jerusalem,  and  hast  not 
known  the  things  which  are  come  to  pass 
there  in  these  days? 

19  And  he  said  unto  them,  What  things? 
And  they  said  unto  him.  Concerning  Jesus 
of  Nazareth,  which  was  a  prophet  mighty  in 
deed  and  word  before  God  and  all  the  people  : 

20  And  how  the  chief  priests  and  our  rulers 
delivered  him  to  be  condemned  to  death,  and 
have  crucified  him. 

21  But  we  trusted  that  it  had  been  he  which 
should  have  redeemed  Israel :  and  beside  all 
this,  to  day  is  the  third  day  since  these  things 
were  done. 

22  Yea,  and  certain  women  also  of  our  com- 
pany made  us  astonished,  which  were  early  at 
the  sepulchre ; 

23  And  when  they  found  not  his  body,  they 
came,  saying,  that  I  hey  had  also  seen  a  vision 
of  angels,  which  said  tliat  he  was  alive. 


Revised  Version. 

18  stood  still,  looking  sad.  And  one  of  them, 
named  Clenpas,  answering  said  unto  him, 
1  Dost  thou  alone  sojourn  in  Jerusalem  and 
not  know  the  things  which  are  come  to 

19  pass  there  in  these  days?  And  he  said 
unto  them.  What  things?  And  they  said 
unto  him,  The  things  concerning  Jesus  of 
Nazareth,  who  was  a  prophet  mighty  in 
deed  and  word  before  God  and  all  the  peo- 

20  pie  :  and  how  the  chief  priests  and  our 
rulers  delivered  him  up  to  be  condemned  to 

21  death,  and  crucified  him.  But  we  hoped 
that  it  was  he  that  should  redeem  Israel. 
Yea  and  beside  all  this,  it  is  now  the  third 

22  day  since  these  things  came  to  pass.  More- 
over certain  women  of  our  company  amazed 

23  us,  having  been  early  at  the  tomb;  and 
when  they  found  not  his  body,  they  came, 
saying,  that  they  had  also  seen  a  vision  of 


iQr,  Dost  thou  sojourn  alone  in  Jerusalem,  and  knowest  thou  not  the  things 


118 


A  COMMENTARY   ON   THE   GOSPEL  OF   LUKE.       [Luke  24:  24-28. 


they  gave  the  added  testimony  of  the  men,  who  confirmed  the  report  of  the 
women,  saw  the  empty  tomb,  but  did  not  see  Jesus,  nor  the  angels. 

25.  slow  of  heart  to  believe]  Then  Jesus,  as  a  stranger,  began  his 
reply :  "  O  foolish  men,"  that  is,  lacking  thought  or  understanding,  and  slow 
''to  believe;"  how  slow,  or  sluggish,  we  see  by  reading  all  the  Gospels. 
They  did  not  see  this  fact  about  Christ's  sufferings  even  after  the  event  until 
the  connection  was  pointed  out  to  them.  The  walk  to  Emmaus  and  the  con- 
versation definitely  present  Jesus  of  Nazareth  as  the  Messiah  of  prophecy. 
The  risen  Lord  links  the  two  together,  and  shows  them  it  behoved  Christ 
to  suffer,  and  to  enter  into  his  glory.  These  facts  ought  not  to  surprise  any 
one  who  had  read  the  Old  Testament  Messianic  predictions. 

27.  he  interpreted  . .  in  all  the  scriptures]  As  in  the  revised  read- 
ing. The  Old  Testament  Scriptures  from  Moses  on  contained  testimony  to 
Christ.  What  all  those  passages  were  we  do  not  know.  Some  of  the  follow- 
ing we  may  believe  were  among  the  Scriptures  he  interpreted :  the  promise  to 
Eve,  to  Abraham,  Gen.  8  :  15  ;  22  :  18  ;  the  passover  lamb,  Ex.  12  ;  tiie  brazen 
serpent.  Num.  21 :  9  ;  the  prophet  Moses  promised.  Dent.  18  :  15 ;  the  smitten 
rock,  sceptre  and  the  star,  Num.  20  :  11 ;  24  :  17  ;  see  1  Cor.  10  :  4 ;  he  should 
be  hated  and  persecuted,  Ps.  22  :  6  ;  35 :  7, 12 ;  109  :  2  ;  Isa.  49  :  7  ;  53 :  8  ;  Jews 
and  Gentiles  would  unite  to  destroy  him,  Ps.  2  : 1 ;  22  : 1-18  ;  41 :  5  ;  be  be- 
traved  and  sold  for  thirty  pieces  of  silver,  Zech.  11  :  12 ;  Ps.  41 :  9  ;  forsaken 
by 'disciples,  Zech.  13  :  7  ;  falsely  accused,  Ps.  27  :  12  ;  35  :  11 ;  109  :  2 ;  silent 
uiuler  tiie  accusations,  Ps.  38  :  13  ;  Isa.  53  :  7  ;  insulted,  spit  upon  and  scourged, 
Ps.  35  :  15,  21 ;  Isa.  50  :  6  ;  be  crucified,  Ps.  22  :  14,  16  ;  offered  gall  and  vine- 
gar, Ps.  69  :  21 ;  his  garments  be  divided  by  lot,  Ps.  22  :  18 ;  be,  mocked  by 
enemies,  Ps.  22  :  7,  8  ;  109  :  25 ;  his  hands,  feet  and  side  pierced,  Ps.  22  :  16 ; 
Zech.  12  :  10 ;  13 :  6  ;  be  patient  and  die  with  evil  doers,  Isa.  53  :  7,  9,  12  ;  pray 
for  his  enemies,  Ps.  109:  4;  have  no  bone  broken,  Ps.  84:  20;  his  death  at- 
tested by  earthquakes  and  darkness,  Zech.  14  :  4,  6 ;  Amos  5  :  20;  8:9;  be 
buried  with  the  rich,  Isa.  53  :  9  ;  would  rise  again,  Ps.  16  :  10 ;  30  :  3  ;  41  :  10 ; 
118  :  17  ;  Hosea  6:2;  ascend  to  heaven  to  sit  on  the  right  hand  of  God,  Ps. 
16:11;  24:7;  68:18;  110:1;  118:19;  have  an  everlasting  dominion,  Ps. 
72  :  8  ;  Isa.  9:7;  Dan.  7  :  14 ;  his  glory  be  everlasting,  Ps.  110  :  4 ;  Isa.  9  :  7. 
He  is  Immanuel,  Isa.  7  :  14;  the  Good  Shepherd,  Isa.  40 :  10,  11 ;  the  Sufferer 


Common  Version. 

24  And  certain  of  them  which  were  with  us 
went  to  the  sepulchre,  and  found  it  even  so  as 
tbe  women  had  said :  but  him  they  saw  not. 

25  Then  he  said  unto  them,  0  fools,  and 
slow  of  heart  to  believe  all  that  the  prophets 
have  spoken : 

26  Ought  not  Christ  to  have  suffered  these 
things,  and  to  enter  into  his  glory? 

27  And  beginning  at  Moses  and  all  the 
prophets,  he  expounded  unto  them  in  all  the 
Scriptures  the  things  concerning  hiniself. 

28  And  they  drew  nigh  unto  tlie  village, 
whither  they  went:  and  he  made  as  though 
he  wuuld  have  gone  further. 


Revised  Version. 

24  angels,  who  said  that  he  was  alive.  And 
certain  of  tliem  that  were  with  us  went  to 
the  tomb,  and  found  it  even  so  as  the  women 

25  had  said:  but  him  they  saw  not.  And  he 
said  unto  them,  0  foolish  men,  and  slow  of 
heart  to  believe '  in  all  that  the  prophets  have 

26  spoken  !  Behoved  it  not  the  Christ  to  suffer 
these  things,  and  to  enter  into  his  glory? 

27  And  beginning  from  Moses  and  from  all 
the  prophets,  he  interpreted  to  them  in 
all   the   scriptures  the    things  concerning 

28  himself.  And  they  drew  nigh  unto  the  vil- 
lage,  whither   they   were  going  :    and  ha 


1  Or,  ajte 


Luke  24  :  29,  30.] 


THE   WALK   TO   EMMAUS. 


319 


for  us,  Isa.  50  :  6  ;  53  :  4,  5 ;  the  Sun  of  Eighteousness,  Mai.  4:2;  and  Abel, 
Melchizedek,  Noah,  Isaac,  Joseph,  Moses,  Joshua,  David,  Jonah,  and  over 
forty  other  persons  or  things  are  mentioned  as  types  of  Christ.  Davison  has 
shown  that  every  prophet  except  Nahum,  Jonah  and  Habakkuk  has  some 
distinct  reference  to  Christ.  And  Jonah  is  used  as  a  type  and  sign  of  Christ, 
by, Christ  himself  But  no  doubt  there  were  many  things  concerning  himself 
then  which  modern  scholars  have  failed  as  yet  to  discover.  The  Scriptures 
are  full  of  him.  Yet  the  "scribes"  who  copied  them  and  the  "lawyers"  who 
interpreted  them  both  missed  seeing  the  connection  between  the  facts  of  the 
life  of  Jesus  and  the. predictions  concerning  the  Messiah.  Indeed,  the  disci- 
ples themselves  for  a  long  time  only  half  understood  the  mission  of  Christ 
from  the  predictions. 

29.  constrained  him  .  .  Abide  with  us]  Meanwhile  they  drew  near 
to  Emmaus.  Jesus  did  not  say  he  would  go  on,  but  was  simply  passing  on,  as 
any  traveller  would,  yet  willing  and  wishing  to  be  invited.  He  no  doubt 
would  have  gone  on  if  they  had  not  invited  him  to  stop.     There  was  no  dis- 


simulation in  this;  it  was  similar  to  the  question,  "What  thine 


They 


urged  him  to  lodge  with  them.  This  was  true  Eastern  hospitality.  So  he 
accepted  the  invitation,  and  the  risen  Jesus  became  their  guest,  welcomed 
though  yet  unknown  to  the  house  and  the  inmates. 

30.    he  took  bread,  and  blessed  it,  and  brake]    They  had  taken  a 

long  walk ;  to  prepare  an  evening  meal  would  be  natural  and  hospitable. 
"And  it  came  to  pass,  when  he  had  sat  down  with  them,"  see  revised  reading, 
or  more  literally,  "And  it  came  to  pass  in  his  reclining  with  them,"  They 
"reclined"  on  couches,  and  did  not  "sit"  at  their  meal.  And  "meat"  in  old 
English  is  a  general  word  for  any  food,  thence  for  a  meal.  He  took  the 
bread,  or  the  Greek  may  be  rendered,  "  Having  taken  the  loaf,  he  blessed, 
and  having  broken  he  gave  to  them."  There  is  no  word  in  the  Greek  here 
for  "  it,"  and  no  warrant  for  reading  "  blessed  it."  Jesus  gave  thanks,  spoke 
his  praise  to  God  the  Father,  as  at  the  institution  of  the  Lord's  Supper.  In 
the  account  of  that  supper  it  is  not  said  that  Jesus  blessed  the  bread,  nor  is  it 
so  said  here,  although  both  the  English  versions  give  this  rendering.  Cover- 
dale's  and  the  Genevan  Versions  correctly  omit  the  "it"  and  read  "gave 
thanks."  This  was  not  a  celebration  of  the  Lord's  Supper,  as  some,  not  all 
Romanist  writers,  say,  for  only  the  eleven  were  present  at  the  institution  of 
that  ordinance  three  days  before;  hence  these  two  would  not  see  in  their  eve- 
ning meal  any  repetition  of  that  scene. 

"  Ere  yet  they  brought  their  journey  to  an  end 
A  stranger  joined  them,  courteous  as  a  friend, 


Common  Version. 

29  But  they  constrained  him,  saying,  Abide 
with  us  ;  for  it  is  toward  evening,  and  the  day 
is  far  spent.  And  he  went  in  to  tarry  with 
them. 

30  And  it  came  to  pass,  as  he  sat  at  meat 
with  them,  he  took  bread,  and  blessed  it,  and 
brake,  and  gave  to  them. 


Revised  Version. 

29  made  as  though  he  would  go  further.  And 
they  constrained  him,  saying,  Abide  with 
us  :  for  it  is  toward  evening,  and  the  day  ia 
now  fiir  spent.    And  he  went  in  to  abide  with 

30  them.  And  it  came  to  pass,  when  he  had 
sat  down  with  them  to  meat,  he  tonk  the 
1  bread  and  blessed ;  and  breaking  it  he  gave 


Or,  loaf 


320 


A   COMMENTARY   ON  THE  GOSPEL  OF  LUKE.  [Luke  24  ;  31-35. 


And  asked  them  with  a  kind,  engaging  air, 
What  their  affliction  was,  and  begged  a  share  .  . 
He  blessed  the  bread,  but  vanished  at  the  word, 
And  left  them  both  exclaiming,  'Twas  the  Lord ! 


-Cowper. 


31.  their  eyes  were  opened]  This  is  in  contrast  with  "  their  eyes  were 
holden"  of  v.  16;  they  now  were  enabled  to  see  and  recognize  Jesus.  They 
had  often  seen  him  at  a  meal ;  his  conversation  by  the  way,  this  act  of  "  grace 
at  the  meal,"  and  most  of  all,  the  spiritual  revelation  of  Jesus  to  them,  led 
them  to  know  their  Lord.  "And  he  vanished  out  of  their  sight,"  literally 
"  became  invisible  from  them,"  implying  a  sudden  and  mysterious  act :  he 
ceased  to  be  seen  of  them. 

32.  he  opened  to  us  the  Scriptures]  Spiritually  the  Bible  is  a  closed 
book  to  us  until  Christ  by  his  communion  through  the  Holy  Spirit  open  the 
truths  to  us.  If  Jesus  Christ  is  our  companion  in  the  journey  of  life  our  hearts 
will  be  glowing  with  love  and  with  inspiration  from  his  presence,  and  the  power 
of  the  word  of  God.  Ps.  39 :  3.  They  were  three  or  four  hours  on  the  road, 
perhaps. 

Suggestive  Applications. — 1.  Jesus  often  communes  with  his  disciples. 
2.  Their  eyes  and  hearts  are  sometimes  too  dull  to  perceive  his  presence.  3. 
He  instructs  and  leads  them  to  a  joyful  recognition  of  himself.  4.  He  reveals 
himself  to  disciples  when  about  their  daily  duties.  5.  Being  hospitable  to  a 
stranger  may  bring  us  into  communion  with  Christ.  6.  Salvation  through 
Christ  is  to  be  accepted  on  proper  evidence.  7.  A  proper  examination  of 
Scripture  might  reveal  this  evidence,  8.  Christ  fulfils  Scripture;  Scripture 
testifies  of  Christ.  9.  That  life  journey  is  a  safe  one  which  has  Christ  for  a 
companion. 

Proofs  of  the  Resurrection.     24  :  33-43. 

Jerusalem,  Sunday,  April  9,  a.d.  30. 

33.  they  . .  returned  to  Jerusalem]    The  disciples  were  now  full  of 

amazement  and  joy.  "  They  rose  up  that  very  hour,"  hastily  and  without  de- 
lay, and  returned  to  Jerusalem  in  the  evening,  a  journey  of  two  hours  or 
less  even  on  a  hasty  walk.  It  must  have  been  about  nine  o'clock  when  they 
reached  the  city.     How  they  could  get  through  the  gates  at  this  hour  we  are 


Common  Version. 

31  And  their  eyes  were  opened,  and  they 
knew  him  ;  and  he  vanished  out  of  their 
sight. 

32  And  they  said  one  to  another,  Did  not 
our  lieart  burn  within  us,  wliile  he  talked 
with  us  by  the  way,  and  while  he  opened  to  us 
the  Scriptures? 

33  And  tliey  rose  up  the  same  hour,  and  re- 
turned to  Jerusalem,  and  found  the  eleven 
gathered  together,  and  them  that  were  with 
tlieni, 

34  Saying,  The  Lord  is  risen  indeed,  and 
hath  appeared  to  Simon. 

35  And  they  told  what  things  luere  done,  in 
the  way,  and  how  he  was  known  of  them  in 
breaking  of  bread. 


Revised  Version. 

31  to  them.  And  their  eyes  were  opened,  and 
they  knew  him ;  and  he  vanished  out  of 

32  their  sight.  And  they  said  one  to  another. 
Was  not  our  heart  burning  within  us,  while 
he  spake  to  us  in  the  waj',  while  he  opened 

33  to  us  the  scriptures  ?  And  they  rose  up  that 
very  hour,  and  returned  to  Jerusalem,  and 
found  the   eleven   gathered   together,  and 

34  them  that  were  with  them,  saying.  The 
Lord  is  risen  indeed,  and  hath  appeared  to 

35  Simon.  And  they  rehearsed  the  things  thai 
happened  in  the  way,  and  how  he  was 
known  of  them  in  the  breaking  of  the 
bread. 


Luke  24 :  36-38.]  PROOFS  OF  THE  RESURRECTION.  32] 


left  to  conjecture.  Perhaps  during  the  feast  tlie  gates  were  not  closed  until 
late,  if  at  all  during  the  niglit.  They  "  found  tlie  eleven  gathered  together;" 
hence  these  two  were  not  of  the  eleven.  John  says  "  the  doors  were  shut"  for 
fear  of  the  Jews.  John  20  :  19.  There  were  other  disciples  with  the  eleven. 
The  two  entered,  but  their  message  was  anticipated  by  the  company,  who  joy- 
fully exclaimed,  "  The  Lord  is  risen  indeed,  and  hath  appeared  to  vSimon  ; " 
an  appearance  mentioned  elsewliere,  in  1  Cor.  15  :  5  only.  His  appearance 
now  seems  to  have  more  deeply  impressed  the  eleven  than  the  other  appear- 
ances on  the  morning  of  that  day  to  the  women.  Then  the  two  from  Emmaus 
added  their  testimony,  v.  35,  telling  how  Jesus  had  joined  them  on  tlieir  way, 
and  was  recognized  by  them  in  breaking  the  bread.  Yet  some  still  doubted, 
Mark  16  :  13. 

36.  himself  stood  in  tlie  midst  of  tliem]  There  are  three  accounts 
of  this  sudden  ap|)earance  of  Jesus  among  the  eleven.  Mark  says  they  were 
reclining  at  a  meal.  Hence  the  two  from  Emmaus  must  have  arrived  not 
very  late,  but  comparatively  early  in  the  evening.  John  adds  that  thev  had 
the  doors  shut  for  fear  of  the  Jews,  and  that  Thomas  was  not  with  the  eleven. 
John  20 :  19,  24.  His  appearance  was  mysterious,  for  the  narratives  imply 
that  no  one  knew  how  he  entered.  Without  any  intimation  of  his  coming,  he 
suddenly  stood  among  them,  and  they  heard  his  voice,  so  natural,  and  his 
greeting,  so  familiar,  that  they  would  have  recognized  him  and  known  him 
from  millions  of  others.  Luke  gives  the  evidence  of  the  reality  of  this  ap- 
pearance with  the  precision  of  a  physician,  and  clearly  distinguishes  it  from  a 
vision  or  immaterial  spiritual  form.  In  this  respect  it  is  one  of  the  strongest 
proofs  of  the  resurrection  of  Jesus.  The  disciples  were  terrified  and  affrighted 
by  the  suddenness  of  his  appearance;  his  mysterious  entrance  through  closed 
doors  must  have  contributed  to  their  fright,  and  the  natural  tones  of  his  voice 
and  the  manner  of  his  salutation  added  to  it.  They  thought  the  appearance 
that  of  a  ghost  or  spirit.  He  had  appeared  to  them  on  the  Sea  of  Galilee 
earlv  in  his  ministrv,  when  they  thought  him  a  spirit,  or  apparition.  Matt. 
14:26. 

38.  Why  are  ye  troubled  ?]  They  were  in  perplexity,  hesitating  to  be- 
lieve that  he  had  risen,  and  yet  unable  to  resist  the  testimony  of  others,  and 
the  evidences  of  their  own  senses.  They  were  slow  to  accept  the  proofs  of  his 
resurrection,  and  are  reproved  for  their  unbelief.  They  had  "reasonings" 
in  their  hearts  about  the  matter ;  in  fact  were  trying  to  do  what  some  ration- 
alistic writers  have  done  in  modern  times — discover  some  explanation  of  the 
facts  without  accepting  the  obvious  one,  of  a  real  and  material  resurrection 


Common  Version. 

36  ^  And  as  they  thus  spake,  Jesus  himself 
stood  in  the  midst  of  them,  and  saith  unto 
them,  Peace  he  unto  yon. 

37  But  they  were"  terrified  and  affrighted, 
and  supposed  that  they  had  seen  a  spirit. 

38  And  he  said  unto  them.  Wliy  are  ye 
troubled  ?  and  why  do  thuuglits  arise  in  your 
hearts  ? 


Revised  Version. 

36  And  as  they  spake  these  things,  he  him- 
self stood  in  the  midst  of  them, '  and  saith 

37  unto  them.  Peace  he  unto  you.     But  they 
were  terrified  and  affrighted,  and  supposed 

38  that  tliey  beheld  a  spirit.    And  he  said  unto 
them,  Why  are  ye  troubled  ?  and  wherefore 


1  Some  ancient  authorities  omit  mul  saith  unto  them,  Peace  he  unto  you. 

21 


322  A   COMMENTARY  ON  THE  GOSPEL  OF  LUKE.       [Luke  24  :  39-43. 

of  his  body.  The  disciples  were  not  successful  on  that  line,  nor  have  modern 
imitators  of  their  unbelief  achieved  success. 

39.    a  spirit  hath  not  flesh  and  bones,  as  ye  see  me]    This  body  was 

real  and  material ;  it  had  flesh  and  bones.  It  could  not  then  have  been  a 
"spiritual  body,"  nor  that  body  with  which  he  entered  into  heaven,  for  "flesh 
and  blood  cannot  inherit  the  kingdom  of  God."  1  Cor.  15  :  50.  For,  to  infer 
from  this  that  his  body  had  no  "  blood  "  is  not  warranted  by  the  text  in  v.  39. 
The  whole  tenor  of  the  narrative  is  against  such  an  inference.  How  such  a 
material  body  of  flesh  and  blood  could  pass  through  closed  doors,  become  vis- 
ible and  invisible,  be  transported  suddenly  from  one  place  to  another,  is  a 
mystery  and  a  miracle,  but  no  greater  mystery  or  miracle  than  the  resurrec- 
tion of  a  body  after  death.  Moreover,  that  they  might  have  incontestable 
proofs  of  his  resurrection,  he  showed  them  his  hands  and  his  feet  pierced  with 
the  cruel  nails.  And  lest  they  might  be  deceived  by  the  one  sense  of  sight, 
he  calls  on  them  to  "handle"  him,  that  is,  to  use  another  sense,  of  touch,  to 
convince  them.  They  had  used  the  sense  of  hearing — they  knew  that  voice. 
Here  were  three  senses  appealed  to  in  proof  of  his  real  presence,  the  reality 
of  his  resurrection. 

43.  he  .  .  did  eat  before  them]  They  were  full  of  joy  and  yet  of  doubt 
and  disbelief;  see  revised  reading,  v.  41.  The  voice  they  knew;  the  form 
they  recognized  ;  but  it  was  all  strange,  unexpected,  too  good  to  be  true :  their 
faith  lingered,  halted — how  could  this  glorious  reappearance  be  real?  Yet 
real  it  was.  It  was  no  dream,  no  conjuring  of  a  worried  brain,  no  fancy  of  a 
grieved  mind,  no  hallucination ;  they  must  believe,  although  so  difficult  to 
be  convinced.  While  in  this  state  of  mind  Jesus  asks  for  food.  So  they  gave 
him  "  a  piece  of  a  broiled  fish."  This  he  eats  before  them,  further  to  prove 
that  he  was  in  his  ordinary  and  former  human  body.  Having  thus  minutely 
described  this  bodily  appearance  of  Jesus  after  his  resurrection,  Luke  passes 
over  the  other  appearances,  and  gives  his  farewell  words  and  final  appearance 
at  his  ascension. 

Suggestive  Applications. — 1.  The  resurrection  of  Jesus  is  a  historical 
fact.  2.  It  was  a  fact  capable  of  proof;  the  evidences  of  it  were  such  at  the 
time  as  to  convince  disciples,  who  were  not  ready  to  believe  it.  3.  Among 
those  reporting  the  evidence  is  a  physician,  who  accepted  the  proofs  and  fully 
believed  the  facts.  4,  These  proofs  were  thus  carefully  reported  that  we 
might  be  convinced.     5.  Jesus  appeared  to  every  outward  sense  possible, 


Common  Version. 


39  Behold  my  hands  and  my  feet,  that  it  is 
I  myself:  handle  me,  and  see  :  for  a  spirit  hath 
not  flesh  and  bones,  as  ye  see  me  have. 

40  And  when  he  had  thus  spoken,  he  shewed 
them  his  hands  and  his  feet. 

41  And  while  they  yet  believed  not  for  joy, 
and  wondered,  he  said  unto  them,  Have  ye 
here  any  meat  ? 

42  And  they  gave  him  a  piece  of  a  broiled 
fish,  and  of  a  honeycomb. 

43  And  he  took  it,  and  did  eat  before  them. 


Revised  Version. 


39  do  questionings  arise  in  your  heart?  See 
my  hands  and  my  feet,  that  it  is  I  myself: 
handle  me,  and  see;  for  a  spirit  hath  not 
flesh  and  bones,  as  ye  behold  me  having. 

40  lAnd  when  he  had  said  this,  he  shewed 

41  them  his  hands  and  his  feet.  And  while 
they  still  disbelieved  for  joy,  and  wondered, 
he  said  unto  them.  Have  ye  here  anything 

42  to  eat?     And  they  gave  him  a  piece  of  a 

43  broiled  fish. 2  And  he  took  it,  and  did  eat 
before  them. 

2  Some  ancient  authorities  omit  ver.  40.  2  Many  ancient  authorities  add  and  a  honey- 

comb. 


LtJKE  24  :  44.] 


THE  LORD'S  PARTING  WORDS. 


323 


sight,  hearing  and  touch,  in  proof  of  this  reality  of  his  resurrection.  6.  The 
apostles  believed  ;ind  preached  the  doctrine  of  the  resurrection,  and  rested  all 
their  hope  of  salvation  upon  the  truthfulness  of  this  one  fact.  1  Cor.  15  :  12-18. 
7.  How  precious  this  truth  ought  to  be  to  his  people  !  How  the  hope  of  a  res- 
urrection through  Christ  ought  to  inspire  them  to  a  life  of  godliness  and  con- 
secration ! 

The  Lord's  Parting  Words.     24  :  44-53.     Compare  Mark  16  :  14,  19, 

20 ;  John  20  and  21 ;  1  Cor.  15  :  4-8  ;  Acts  1  :  7-12. 

Jerusalem  and  Mt.  Olivet,  Sunday,  April  9,  and  Thursday,  May  18,  a.d.  30. 

Luke  now  hastens  to  the  close  of  his  narrative,  and  hence  omits  other  ap- 
pearances of  Jesus  during  the  forty  days  after  his  resurrection.  These  he  refers 
to  in  the  book  of  Acis.  That  he  was  not  aware  of  any  Galilsean  appear- 
ance of  the  Lord,  *'  when  he  wrote  the  Gospel,  and  corrects  this  deficiency  in 
Acts,"  as  Meyer  and  Alford  suppose,  is  pure  assumption.  He  does  not  give 
any  hint  in  Acts  that  his  former  account  needed  correction,  but  rather  assumes 
that  it  was  a  complete  narrative  according  to  his  original  purpose.  See  Acts 
1  : 1-5.  He  begins  the  second  narrative  where  the  first  ended,  plainly  con- 
necting the  two,  with  no  evidence  of  a  conscious  error  or  mistake,  or  an  omis- 
sion, from  ignorance  or  otherwise.  It  is  equally  gratuitous  to  suppose  an 
earlier  and  a  later  tradition,  and  that  Luke  followed  the  former  in  his  Gospel 
and  adopted  the  latter  in  the  Acts.  There  is  no  proof  that  there  were  sucii 
conflicting  traditions  accepted  by  Christians  in  apostolic  times.  The  vs.  44-49 
are  an  epitome  or  summary  of  what  Jesus  taught  the  disciples  between  his 
resurrection  and  ascension,  as  Alford  rightly  conceives.  Notice  vs.  45  and  46, 
especially  as  compared  with  vs.  25-27.  And  vs.  50-53  give  a  brief  account, 
not  of  what  he  said  at  the  ascension,  for  no  words  of  Jesus  are  there  given,  but 
of  the  fact  of  the  ascension.  Keeping  this  analysis  clearly  in  mind  while 
studying  this  passage,  will  prevent  some  mistakes  of  interpretation,  and  re- 
move the  necessity  for  answering  many  groundless  conjectures. 

44.  These  are  my  words]  The  Greek  word  here  rendered  "And"  does 
not  necessarily  imply  close  connection  such  as  to  compel  us  to  hold  that  what 
is  here  reported  was  said  on  the  evening  mentioned  in  vs.  13,  33,  but  only  a 
general  continuation  of  the  account  and  a  brief  statement  of  what  Jesus  said, 
it  might  be  at  diflferent  times,  before  his  ascension.  This  is  the  substance  of 
his  farewell  conversation  with  his  disciples. 

while  I  was  yet  with  you]  This  is  a  peculiar  expression,  and  should  be 
thoughtfully  considered.  It  implies  that  after  the  resurrection,  Jesus  was  not 
with  his  disciples  in  the  same  sense  that  he  had  been  before  the  crucifixion. 
Then  he  permanently  and  visibly  abode  among  them.  Now  his  abode  with 
them  was  exceptional,  occasional,  not  permanent ;  death  had  separated  him 


Common  Version. 

44  And  he  said  unto  them,  These  are,  the 
words  which  I  spake  unto  you,  while  I  was 
yet  with  you,  that  all  tilings  must  be  fulfilled, 
which  were  written  in  the  law  of  Moses,  and 
in  the  prophets,  and  in  the  psalms,  concerning 


Revised  Version. 

44  And  he  said  unto  them.  These  are  my 
words  which  I  spake  unto  y'>u,  while  I  was 
yet  with  you,  liow  that  all  things  must 
needs  be  fulfilled,  which  are  written  in  the 
law  of  Moses,  and  the  prophets,  and   the 


324  A   COMMENTARY  ON   THE  GOSPEL  OF  LUKE.  [Luke  24 :  45-48. 

from  them  in  his  earlier  form,  and  the  old  association  was  not  fully  restored 
by  the  resurrection.  It  could  be  restored  fully  only  after  they  too  had  passed 
through  death. 

the  law  of  Moses  .  .  tlie  prophets  .  .  the  psalms]  The  reference  here 
is  to  the  entire  Old  Testament,  under  the  three  divisions  into  which  the  He- 
brews commonly  divided  it.  The  law  of  Moses  comprised  the  first  five  books ; 
the  prophets  included  our  books  of  Joshua,  Judges,  1  and  2  Samuel,  1  and  2 
Kings,  three  of  the  greater  prophets  (Isaiah,  Jeremiah  and  Ezekiel),  and  the 
twelve  minor  prophets;  the  Psalms  included  the  poetical  and  all  the  other 
Old  Testament  books  sometimes  called  "  the  Scriptures."  John  5  :  39.  Be- 
sides the  Psalms,  this  group  contained  Job,  Proverbs,  Song  of  Solomon,  Kuth, 
Lamentations,  Ecclesiastes,  Esther,  Daniel,  Ezra,  Nehemiah  and  1  and  2 
Clironicles.  Hence,  when  Jesus  declared  that  "all  things  must  needs  be  ful- 
filled which  are  written  in  the  law  of  Moses,  and  the  prophets,  and  the  psalms, 
concerning  me,"  the  disciples  would  understand  that  he  meant  all  that  was 
said  of  him  in  the  entire  Old  Testament. 

45.    that  they  might  understaiHl  the  Scriptures]    Jesus  opened  their 

mind.  That  he  gave  them  some  unusual  power  to  perceive  the  truths  of  the 
"Scriptures"  (used  here  in  the  broader  sense  of  all  the  Hebrew  sacred  writ- 
ings) is  the  fair  force  of  these  words.  They  had  been  slow,  and  dull  in  under- 
standing these  truths  hitherto;  now  their  minds  were  quickened :  the  Holy 
Spirit  afterward  brought  these  teachings  to  their  remembrance.  The  partic- 
ular truth  impressed  was  the  necessity  for  Christ  to  suffer  and  to  rise  from  the 
dead,  that  there  might  be  remission  of  sin. 

47.  be  preached  .  .  all  the  nations]  Observe  the  revised  reading  in 
this  verse.  The  Jehovistic  religion  is  not  any  longer  to  be  confined  to  the 
Jewish  nation.  All  nations  are  to  share  it.  This  command  will  not  be  ful- 
filled while  one  nation  is  without  the  Gospel.  It  implies  that  every  nation 
needs  it  as  much  as  ours  does.  Observe  also  the  margin  of  the  revised  read- 
ing, which  places  the  period  after  "nations,"  and  then  reads  "Beginning 
from  Jerusalem,  ye  are  witnesses  of  these  things."  Tliis  makes  both  these 
sentences  stronger  than  the  old  punctuation.  The  English  reader  will  need 
to  be  reminded  that  the  old  Greek  manuscripts  of  the  Gospels  were  without 
our  punctuation  marks,  being  written  in  continuous  lines,  without  spaces  be- 
tween the  words.  The  punctuation  is  a  comparatively  modern  addition. 
The  early  disciples  were  "  witnesses,"  and  so  often  suffered  for  their  testimony 
that  the  same  Greek  word,  judprvpec,  later  meant  "  martyrs"  as  well  as  "  wit- 


CoMMON  Version. 


Kevised  Version. 


45  Then  opened  he  their  ini(ierstiuiding, 
that  they  mijilit  understand  tlie  Scripture.*. 

46  And  said  unto  them.  Thus  it  is  written, 
and  thus  it  behooved  Christ  to  suffer,  and  to 
rise  from  the  dead  the  tliird  day  : 

47  And  that  repentance  and  remission  of 
sins  should  be  preached  in  his  name  among 
all  nations,  beginning  at  Jerusalem. 

48  And  ye  are  witnesses  of  these  things, 
igome  ancient  authorities  read  unto,  2  Or,  nations.     Beginning  from  Jerusalem,  ye  are 

witnesses 


45  psalms,  concerning  me.  Then  opened  he 
their  mind,  that  they  might  understand  the 

46  scriptures;  and  he  siiid  unto  them,  Thus  it 
is  written,  that  the  Christ  should  suffer,  and 
rise  again  from  the  dead   the   third  day; 

47  and  that  repentance  i  and  remission  of  sins 
should  be  preached  in  his  name  unto  all 

48  the  2  nations,  beginning  from  Jerusalem.  Ye 


Luke  24  :  49-53.]  THE   LORD'S   PARTING   WORDS.  325 

49.  the  promise  of  ray  Father]  This  clearly  refers  to  the  Holy  Spirit, 
pronii.sed  by  the  Fatlier,  Isa.  44  :  3 ;  Joel  2  :  28  ;  Zech.  12  :  10 ;  Ezek.  36  :  27, 
and  whom  Jesus  would  send  ;  for  the  repeated  teachings  on  this  subject,  see 
John  14  :  16,  17,  26  ;  15  :  26  ;  16  :  7-15.  Until  he,  tjie  Comforter,  the  Holy 
Spirit,  should  thus  clothe  them  with  power,  Jesus  directs  them  to  remain  in 
Jerusalem  ;  see  revised  reading. 

50.  led  them  out]  The  risen  Lord  goes  before  them  as  the  living  Shep- 
herd and  Leader  until  he  reached  a  point  upon  the  Mount  of  Olives,  which 
was  over  against  or  opposite  Betliany  (revised  reading) ;  tliat  is,  Bethany  was 
in  sight,  and,  as  the  language  would  imply,  over  beyond  them.  The  ascen- 
sion must  then  have  been  on  the  eastern  slope  near  the  top  of  the  mount,  and 
not  from  the  central  summit,  where  tradition  places  it,  and  where  a  church 
was  built  to  commemorate  the  event.  Luke  having  given  the  substance  of 
his  post-resurrection  teachings,  and  of  his  parting  words,  now  simply  and 
briefly  describes  the  ascension.  Jesus  lifted  up  his  hands  in  the  usual  high 
priestly  mode  of  bestowing  a  blessing,  see  Lev.  9  :  22,  and  while  he  was 
blessing  his  assembled  disciples  he  parted  from  them,  and  was  carried  up  into 
heaven.  There  is  a  simplicity  and  dignity  about  this  narrative  that  mark  it 
as  truthful  and  inspired.  There  is  no  speculation  about  how  the  body  of  Je- 
sus could  go  up,  but  simply  "  he  parted  from  them." 

52.  returned  to  Jerusalem  with  great  joy]  The  repeated  appear- 
ances for  forty  days  since  his  resurrection  had  comforted  their  hearts,  cleared 
their  spiritual  vision,  re-established  and  confirmed  their  faith,  corrected  their 
former  misapprehensions  and  their  lack  of  understanding  of  the  Scriptures  and 
of  Christ's  mission.  Therefore,  seeing  in  the  crucified  but  now  risen  and  as- 
cended Jesus,  the  Christ,  the  long  expected  Messiah,  they  worship  him  and 
return  to  Jerusalem  full  of  joy. 

53.  continually  in  the  temple]  They  loved  God's  sanctuary,  and  spent 
their  time  praising  and  blessing  God  in  his  holy  house.  Thus  Luke  ends  his 
Gospel  as  he  begins  it,  by  a  scene  in  the  temple  at  Jerusalem.  The  courts  of 
God's  house  were  the  resort  for  all  pious  and  devout  souls,  and  the  apostles 
for  a  long  time  after,  were  "every  day  in  the  temple,"  and  there  and  at  home 
"  ceased  not  to  teach  and  to  preach  Jesus  as  the  Christ."  Acts  5  :  42,  revised 
reading. 


Common  Version. 


49  «]  And,  behold,  I  send  the  promise  of  my 
Father  upon  you  :  but  tarry  ye  in  the  city  of 
Jerusalem,  until  ye  be  endued  with  power 
from  on  liigh. 

50  IT  And  he  led  them  out  as  far  as  to  Beth- 
any, and  he  lifted  up  his  hands,  ami  blessed 
them. 

51  And  it  came  to  pass,  while  he  blessed 
them,  he  was  parted  from  them,  and  carried 
up  into  heaven. 

52  And  they  worshipped  him,  and  returned 
to  Jerusaiem  with  great  joy: 

5.^  Ami  were  continually  in  the  temple, 
praising  and  blessing  God.     Amen. 

*  Some  ancient  authorities  omit  and  was  carried  up  into  heaven.  2  Some  ancient  authori 

ties  omit  worshiii.Ded  /airt,  and. 


Revised  Version. 


49  are  witnesses  of  these  things.  And  behold, 
I  send  forth  the  promise  of  my  Father  upon 
you  :  but  tarry  ye  in  the  city,  until  ye  be 
clothed  with  power  from  on  high. 

50  And  he  led  them  out  until  Ihei^  roere  over 
against  Bethany :    and    he    lifted  up  his 

51  hands,  and  blessed  them.  And  it  came  to 
pass,  while  he  blessed  them,  he  parted  from 
them,  land   was   carried  up   into  heaven. 

52  And  they  -  worshipped  him.  and  returned  to 

53  Jerusalem  with  great  joy :  and  were  contin- 
ually in  the  temple,  blessing  God. 


INDEX. 


[The  subjects  are  in  alphabetical  order,  except  the  sub-topics  under  Jesus  Healings,  Para- 
bles, etc.,  which  are  given  in  the  order  of  the  narrative,  to  enable  the  reader  readily  to  see 
the  order  of  the  events.] 


Adultery,  law  against,  233 
Alabaster  vase  (cut),  122. 
Angel  Gabriel  sent  to  Zacharias,  25. 
to  Mary,  30. 

announcing  Jesus'  birth,  46. 

strengthening  Jesus,  293. 
Angels  carrying  Lazarus,  235. 

disciples  confessed  or  denied  before,  184. 

in  the  tomb,  313. 

joy  among,  216. 

men  in  heaven  like  unto,  274. 
Anna,  the  prophetess,  53. 
Annas,  high-priest,  61. 
Anointing  of  Jesus,  122. 
Apostles,  blessed  by  Jesus,  325. 

called  by  Jesus,  101. 

false  ambition  of,  101,  288. 

meaning  of  their  names,  103. 

sent  as  missionaries,  140. 
Appearances  of  Jesus,  315,  321. 
Aramaic  phrases  in  Luke,  15. 
Aretas,  67. 
Aretas'  daughter,  67. 
Ascension  of  Jesus,  323. 
Augustus  Cfesar,  43. 

coin  of  (cut),  43. 
Author  of  the  third  Gospel,  6. 
Axe,  eastern  (cut),  63. 

Baptism  of  Jesus,  67. 

of  John,  from  heaven,  268. 
Barabbas  released,  305. 
Basilides,  letter  to,  6. 
Baskets,  eastern,  144. 
Baur  quoted,  10. 

Beam  and  mote,  parable  of,  109.     • 
Beelzebub,  chief  of  devils,  174. 
Bengel  quoted,  13,  etc. 
Bethlehem  described,  45. 

view  of,  47. 
Bethany,  site  of,  264. 
Bethphage,  264. 
Betrothal,  Jewish,  29. 
Bethsaida,  158. 

Biblical  facts  regarding  Luke,  8. 
Birth  of  Jesus,  43. 

Blasphemy  against  the  Holy  Ghost,  184. 
Bleek  quoted,  10,  etc. 
Blind  leading  the  blind,  108. 
Blind  man  of  Jericho.  254. 
Brethren  and  sisters  of  Jesus,  130. 

Cassar,  tribute  to,  272. 
Caesarea  Philippi,  147. 
Caiaphas,  high -priest,  61. 


Capernaum,  site  of,  158. 

healings  in,  81. 

woe  upon,  158. 
Caravansary,  eastern  (cut),  45. 
Centurions  mentioned  by  Luke,  311. 
Centurion's  servant  healed,  110. 
Cerdo,  8. 

Cliief  priests  arresting  Jesus,  295. 
Child  demi)iiiac  healed,  149. 

tauglit  by,  151. 
Child-naming,  Jewish,  38,  50. 
Children,  playing,  119. 

presentation  of,  Jewish,  51. 

received  by  Jesus,  250. 
Chorazin,  woe  upon,  158. 
Christ.  See  Jesus. 

scriptural  testimony  to,  318. 
Christian  Fathers,  testimony  of,  6. 
Circumcision  of  Jesus,  60. 

Jewish,  50. 
Clark  quoted,  17. 
Clement  of  Alexandria,  7. 

of  Rome,  8. 
Cleopa.s,  317. 
Coin,  the  lost,  218. 
Collegium  archiatrnrum,  9. 
Coming,  second,  of  Jesus,  243. 
Condemning  forbidden,  107. 
Corner-stone,  Jesus  the,  271. 
Creditor  and  tlie  two  debtors,  123. 
Cross-bearing,  146,  305. 
Crucifixion,  .306. 

Cyprian  of  Carthage,  testimony  of,  6. 
Cyrene  in  Africa,  305. 
Cyrenius,  governor  of  Syria,  43. 


Dancing,  eastern,  225. 
Darkness,  power  of,  295. 

over  all  the  earth,  310. 
Date  of  Luke's  Gospel.  10. 
David,  Jesus,  son  of,  31,  68. 
Davidson  quoted,  11. 
Debtors,  two,  parable  of,  123. 
Delitzsch  quoted,  13. 
Demoniac  of  Gadara,  132. 
Demoniacal  possessions,  82. 
Denarius,  Roman  coin,  272. 
Denial,  Peter's,  295 
Desert  place,  143. 
Devil  tempting  Jesus.  71. 
Dionysius  of  Alexandria,  test,  of,  6. 
Dods  quoted,  11. 

Drachma,  Greek  silver  coin,  218. 
Dropsy  cured,  205. 


327 


328 


INDEX. 


Ear  of  the  servant  healed,  294. 

Herod  the  Great,  23. 

Earth,  house  built  on,  1 10. 

coin  of  (cut),  23. 

Eating,  the  risen  Lord,  322. 

Antipas,  23,  61. 

Education,  Jewish,  55. 

Philip,  23,  61. 

Eichhorn  quoted,  13. 

Herodias,  01. 

Elijah  at  the  transfiguration,  148. 

Hilgenfeld  quoted,  11. 

referred  to  by  the  Lord,  80. 

Hitzig  quoted,  11. 

Elisabeth,  wife  of  Zacharias,  23. 

Holy  Ghost,  blaspheming  against,  184. 

Elisha  referred  to  by  the  Lord,  80. 

in  bodily  form,  08. 

End  of  the  world,  243. 

Holtzmann  quoted,  11,  ff. 

Enemy,  power  of,  100. 

Horn,  sign  of  power,  40. 

to  be  loved, lOfi. 

head-ornament  (cut),  40. 

Entry  into  Jerusiileni,  2G4. 

House,  staircase  of  an  eastern  (cut),  92. 

Eusebius  quoted,  b. 

Hug  quoted,  11. 

Ewald  quoted,  11. 

Husbandmen,  the  wicked,  269. 

Husks  (cut),  222. 

Farthing,  Assarion,  184. 

Hypocrisy  reproached,  182. 

two  mites  (cut),  277. 

Fasting,  9t). 

Importunity  in  prayer,  246. 

Fathers,  Christian,  testimony  of,  6. 

Incense,  offering  of,  24. 

Feast  of  unleavened  bread,  283. 

Infirmity,  spirit  of,  198. 

Fig-tree,  parable  of,  l!i(>. 

Inn,  eastern.  164. 

Egyptian  (cut),  257. 

Interest,  eastern,  123. 

Finger  of  God,  175. 

Ireneeus,  testimony  of,  7. 

Fishes,  miraculous  diaught  of,  85. 

Iscariot.  See  Judas. 

FishiDg,  Jewish  method  of,  80. 

Issue  of  blood,  138. 

Five  thousand  fed,  142. 

Flasks  of  ointment,  122. 

Jairus'  daughter  raised,  137. 

Florinus,  letter  to.  7. 

James  and  John,  153. 

Fool,  the  rich,  186. 

Jericho  described,  256. 

Forerunner  announced,  25. 

blind  man  of,  254. 

Forgiving  of  sin,  238. 

Jerome,  testimony  of,  6. 

Fragment,  Muratorian,  7. 

Jerusalem,  daughters  of,  306. 

dying  place  of  prophets,  203. 

Gabriel,  angel,  27. 

entry  into,  264. 

Gadara,  people  of,  136. 

fall  of,  266. 

ruins  of  (cut),  134. 

road  to  from  Jericho  (cut),  165. 

Gadarene  demoniac,  132. 

wept  over,  266. 

Galilee,  30. 

Jesus,  meaning  of  the  name,  31. 

boat  on  sea  of  (cut),  86. 

Son  of  the  Most  High,  31. 

Galilisan  dialect,  297. 

Son  of  David,  31,  6S. 

ministry,  18,  73. 

brethren  and  sisters  of,  130. 

Gardiner,  Prof.  F.,  quoted.  11. 

announced  by  Gabriel,  30. 

Garments,  old,  and  b<ittles,  96. 

birth  of,  43. 

Gennesareth,  lake  of,  85. 

circumcision  of,  50. 

Gergesenes,  133. 

presentation  of,  51. 

Gethsemane,  291. 

twelve  years  old,  55. 

Garden  of  (cut),  292. 

baptized,  67. 

Godet  quoted,  9. 

tempted,  70. 

Gospel  of  Luke.     See  Luke. 

rejected  at  Nazareth,  73. 

Gospels,  order  of,  6. 

calling  the  apostles,  102. 

synoptic,  13. 

preaching  on  the  mountain,  103 

Great  supper,  207. 

anointed  bj'  a  sinner,  122. 

Grotius  quoted,  13. 

sending  out  the  twelve,  140. 

Guest-chamber,  285. 

foretelling  his  suffering,  145. 

transfigured,  147. 

Hannah.  See  Anna. 

sending  out  the  seventy,  155. 

Hand,  the  withered,  healed,  99. 

teaching  how  to  pray,  169. 

Healings  : 

foretelling  his  second  coming.  243. 

in  Capernaum,  81. 

his  suffering  foretold  again,  253. 

the  leper,  89. 

entering  into  Jerusalem,  264. 

the  paralytic,  91. 

foretelling  the  end  of  the  world^  281. 

the  withered  hand,  99. 

eating  the  Passover  meal,  285. 

the  centurion's  servant,  110. 

praying  in  Gethsemane,  291. 

the  Gadarene  demoniac,  13-;. 

betrayed  by  Judas.  294. 

the  woman  with  an  issue  of  blood,  138. 

denied  by  Peter,  295. 

the  demoniac  child.  149. 

judged  bv  the  Sanhedrin,  298. 

the  infirm  woman,  198. 

before  Pilate  and  Herod,  299. 

the  dropsical  m:in,  205. 

crucified,  306. 

the  ten  lepers,  240. 

his  last  words,  308. 

the  blind  of  Jericho,  2.54. 

dead,  311. 

the  ear  of  the  servant,  294. 

risen,  313. 

INDEX. 


329 


Jesus,  appearing  on  the  way  to  Enmiaus,  315. 

appeiiiing  tu  Simon,  321. 

appearing  to  the  eleven,  321. 

parting  from  disciples,  323. 
Joanna,  Oliuza's  wife,  127. 
John  the  Baptist  announced,  25. 

birth  of,  37. 

preacliing,  GO. 

baptizing,  G2. 

sent  to  prison,  67. 

sending  to  Jesus,  117. 

spoken  of  by  Jesus,  118. 

beheaded, 141. 
Jonah,  a  sign,  177. 
Jordan,  country  about,  62. 
Joseph,  Mary's  husband,  44. 

of  Ariniathaia,  311. 
Josephus,  Jewish  historian,  quoted,  43,  ff. 
Judas  Iscaridt : 

one  of  the  twelve,  102. 

entered  by  Satan,  283. 

communing  with  the  chief  priests,  283. 

warned  by  Jesus,  288. 

betraying  Jesus  with  a  kiss,  294. 
Judge,  the  unjust,  246. 
Judging  forbidden,  107. 
Judgment,  final,  282. 
Justin  the  Martyr,  8,  ff. 

Keim  quoted,  13. 

Key  of  knowledge,  182. 

King,  the  warring,  the  parable  of,  213. 

Kingdom  of  Christ,  309. 

of  God,  84. 
King  of  Jews,  Jesus,  300. 
Kingly  entry  into  Jerusalem,  264. 
Kiss  of  Judas,  294. 
Kissing,  eastern  salutation,  124. 
Kiistlin  quoted,  13. 

Lachmann  quoted,  13. 
Lambs  among  wolves,  156. 
Last  words  of  Christ,  308. 
Lawj'ers,  Jewish,  180. 

reproached  l)y  Jesus,  180. 
Lazarus  and  the  rich  man,  234. 
Leaven  of  Pharisees,  183. 
Legion  of  devils,  135. 
Leper  cured,  89. 
Lei)ers,  ten,  cleansed,  240. 
Lepers,  begging  (cut),  241. 
Leprosy  in  Palestine,  90. 
Lessing  quoted,  13. 
Levi's  call,  95. 
Lily,  scarlet  (cut),  189. 
Logia,  old  gospel.  13. 
Lord's  Supper,  285. 
Lowest  place,  parable  about,  205. 
Luke,  a  phjsician,  9. 

friend  of  Paul,  9. 

fellow-laborer  with  Paul,  9. 

journeying  with  Paul,  9. 

in  Rome,  9. 

rest  of  his  life  unknown,  10. 
Luke,  Gospel  according  to,  5. 

Aramaic  phrases  in,  15. 

author  of,  5. 

composition  of,  10. 

contents  of,  18. 

date  of,  10. 

facts  stated  in,  8. 

introduction  to,  5. 


Luke,  Gospel  of,  language  of,  12. 
oldest  copies  extant,  5. 
oldest  versions,  5. 
parables  only  found  in,  17. 
peculiarities  of,  17. 
place  of  its  composition,  11. 
sources  of,  12. 
style,  12. 
testimony,  historical,  11. 

Machaerus,  67,  115. 
Magdrtla,  126. 
Mag<lalene,  126. 

tradition  about,  125. 
Marcion,  Gospel  of,  8. 
Martha,  sister  of  Lazarus,  1C7. 
Mary,  sister  of  Lazarus,  168. 

Magdalene,  qu.  v. 

Joseph's  betrothed,  29. 

cousin  of  Elisabeth,  32. 

song  of,  35. 

mother  of  Jesus,  44. 
Matthew's  Logia,  13. 
Measures,  eastern  (cut),  213. 
Meyer  quoted,  9,  etc. 
Ministering  women,  127. 
Ministry  of  Jesus,  Galilean,  18. 

Peiaian,  18. 

closing  events  of,  18. 
Miracles,  casting  out  the  dumb  devil,  173. 

draught  of  fishes,  85. 

feeding  of  the  five  thousand,  143. 

raising  Jairus's  daughter,  137. 
the  widow's  son,  113. 

stilling  the  storm,  131. 
Mission  of  the  twelve,  140. 

seventy,  155. 
Mountain,  preaching  on  the,  103. 
Muratorian  Fragment,  7. 
Mustard  seed,  parable  of,  200. 
Mystery  of  God's  kingdom,  129. 

Nain,  113,  115. 

Nazareth,  city  of  Jesus,  74. 

modern,  74. 

view  of,  30. 
Nazirite,  26. 
Nets,  Jewish,  86. 
New  Testament,  287. 

Offences,  238. 

Offerings,  276. 

Office  of  priests  in  Jerusalem,  24, 

Oil  and  wine,  164. 

Old  garments  and  bottles,  96. 

Oldest  copies  of  New  Testament,  5. 

Oldest  Versions  of  New  Testament,  5. 

Olives,  Mount  of,  264. 

Origen,  testimony  of,  6. 

Oven,  eastern,  18, 19. 

Overbeck  quoted,  13. 

Parables,  old  garment  and  bottles,  96. 
blind  leading  the  blind,  108. 
mote  and  beam,  109. 
house  built  on  rock,  \,^r, 
on  earth,/ ^'*^- 
playing,  children,  119. 
two  debtors,  123. 
the  sower,  126. 
the  good  Samaritan.  162. 
the  rich  fool,  185. 


330 


INDEX. 


Parables,  the  fig  tree,  195. 

the  mustard  seed,  2U0. 

the  leaven,  201 . 

the  lowest  place,  205. 

the  great  supper,  207. 

building  of  a  tower,  212. 

the  warring  king,  213. 

tlie  lost  sheep,  214. 
coin,  218. 

the  prodigal  son,  219. 

the  shi  ewd  steward,  228. 

t-he  rich  man  and  Lazarus,  234. 

the  unprofitable  servants,  2  i9. 

the  unjust  judge,  246. 

the  Pharisee  and  publican,  -48. 

tlio  ten  pounds,  260. 

the  wicked  husbandmen,  260. 
Parables  recorded  by  Luke  only,  17. 
Paralytic  healed,  91. 
Passover  loaf  (cut),  287. 

meal,  prepared,  283. 

time  of,  286. 
Peculiarities  in  Luke's  Gospel,  17, 

Synoptical  Gospels,  16. 
Persecution  foretold,  278. 
Peter  called  by  Jesus,  88. 

confessing  Christ,  14.o. 

warned  by  Jesus,  290. 

denying  Jesus,  205. 

running  to  the  tianb,  315. 
Peter's  mother-in-law  cured,  83. 
Pharisee  and  publican,  248. 
Pharisees  characterized,  179. 

woe  upon,  179. 
Philip,  apostle,  102, 

tetrarch,  23. 
Pigeon,  the  (cut),  51. 
Pilate,  Pontius,  60. 

traditional  palace  of  (cut),  303. 
Playing  children,  paral  le,  119. 
Polycarp,  testimony  of,  7,  8. 
Possessions,  demoniacal.  82. 
Pounds,  ten,  parable.  260. 
Praying  taught  by  Jesus.  'iQQ. 
Presentation  of  Christ.  51. -~. 

Jewish  children.  51. 
Priests  ministering  in  Jerusalem.  24. 
Prodigal  son,  parable  of,  219. 
Publicans  and  Sinners,  215. 

Raising  of  Jairus'  daughter,  137. 

the  widow's  son,  113. 
Reclining  at  meals,  121. 
Repentance,  195. 
Remission  of  sins,  125. 
Resurrection  of  Jesus,  313. 
Return  of  the  seventy,  159. 
Reuss  quoted,  10. 
Rich  ruler,  250. 
Rich  fool,  185. 

Rich  hardly  entering kin2;dom,  251. 
Rich  man  and  Lnzarus,  2o4. 
Uitschl  quoted,  13. 
Rulers,  Jewish,  137, 
Rue,  eastern  (cut),  180, 

Sabbath,  Jewish,  98. 

Lord  of,  99. 
Sadducees  described,  273. 

meaning  of  name,  273. 

silenced,  274. 
Samaria,  153. 


Samaritan,  the  good,  162. 
Samaritan  leper,  240. 
Sandals,  eastern,  66,  124. 
Sanhedrin,  Jewish,  300. 
Schaff  quoted,  11. 
Scorpions,  eastern  (cut),  160, 
Scribes, -95. 
Scripture,  324. 

testimony  of,  to  Christ,  318. 
Second  coming  foretold,  243. 
Serpents,  160. 
Servants,  unprofitable,  239. 
Seventy  sent  out,  155. 
Sheba,  queen  of,  177. 
Sheep,  the  lost,  214. 
Sidon  and  Tyre,  158. 
Sign  of  Jonah,  177. 
SiTnam,  tower  in.  195. 
Silwan  (cut),  197, 
Simeon,  projihecy  of,  52. 
Simon.    See  Peter.  ' 

of  Cyrene,  305. 

the  Pharisee,  121. 
Simon  Zelotes,  103. 
Sin,  remission  of,  125. 

the  unpardonable,  184. 
Sinners  and  publicans,  215. 
Son  of  David,  31,  68. 

of  man,  99. 

the  Most  High,  31. 

the  prodigal,  parable,  219. 
Song  of  Mary,  35. 

Simeon,  52. 

Zacharias,  39. 
Sower,  parable  of,  126. 
Spirit,  the  Holy.  See  Ghost. 

of  infirmity,  198. 

unclean,  82. 
Steward,  the  shrewd,  228. 
Stone  rolled  away,  313. 
Stoning,  Jewish,  307. 
Sturm  stilled,  131. 
Superscription  on  the  cross,  309. 
Supper,  the  great,  207. 

the  Lord's,  286. 
Suffering  foretold,  145,  253. 
Swine  entered  in  by  devils,  135. 
Synagogue,  Jewish  meeting-house,  74. 

ruins  of,  75. 

rulers  of,  137. 

service  in,  77. 
Synoptic  Gospels,  agreements  of,  16. 

peculiarities  of,  16. 

theories  about,  13. 

vocabulary  of,  15. 

Tablets,  writing,  38. 
Talents,  parable  of,  260. 
Tales,  idle,  315. 
Tatian,  gospel  harmony,  8. 
Taxes,  Jewish,  215. 
Tax-gatherers.    See  Publicans. 
Tell  Hum.  See  Capernaum. 
Temple  cleansed,  267. 

described  by  Joseph  us,  266. 

destruction  foretold,  267. 

offerings  in,  276. 
Temptation  of  Jesus,  70. 
Tertullian,  testimony  of,  7. 
Testament,  New,  287. 
Theophilus,  22. 
Thiersch  quoted,  13. 


INDEX. 


331 


Thirty  pieces  of  silver,  283. 
Tiberius  Caesiir  (cut),  GO. 
Tomb  of  Jesus,  ;W2.. 
Tombs,  JewisJi,  ;il2. 

illustration  of,  292. 
Towel-,  patable  of,  212. 

in  Siloam,  195. 

in  vineyards,  2G9. 
Transfiguration,  147. 
Tribute  to  Ccesar,  272. 
Turtle-doves,  51. 
Twelve,  the.  See  Apostles. 
Tyre  and  Sidon,  158. 

Unclean  spirit,  82. 
Unjust  judge,  246. 
Unprofitable  servants,  239. 
Upper  room,  285, 

Veil  of  the  temple,  310. 

Valleys  filled,  62. 

Vase,  alabaster,  122. 

Versions,  oldest,  of  the  New  Testament,  5. 

Vine,  fruit  of,  286. 

Vinegar,  308. 

Vineyard,  towers  in,  269. 

wicked  husbandmen  of,  269. 
Vipers,  generation  of,  63. 
Virgin  ^Nlary.  See  Mary. 
Vision  of  Zacharias,  28. 

of  angels,  317. 
Visitation,  time  of,  267. 


Vocabulary  of  Synoptic  Gosi  els,  15. 
Voice  friiui  heaven,  68. 
Volkmar,  13. 
Vulture,  245. 

Warring  king,  parable  of,  213. 
Washing,  Jewish.  179. 
Watches,  night  divided  into,  191. 
Watching,  148. 
We-parts  in  the  Acts,  9, 
Weiss  quoted,  13,  etc. 
Weisse  quoted,  13. 
Westcott  quoted,  6. 
Wetstein  quoted,  13. 
Widow's  mites,  277. 

son  raised,  1;j7. 
Wilderness  of  Judaea,  02. 
Wisdom  of  God,  181. 
Withered  hand  cured,  99. 
Woes  upon  Pliarisees,  179. 

cities,  158. 
Woman  with  issue  of  blood,  137. 

with  spirit  of  infirmity,  198. 
Women  ministering  unto  Jesus,  127, 

at  the  tomb,  315. 
Words,  last,  of  Jesus,  308. 
World,  childi-en  of,  231. 

Zacchaeus,  256. 
Zacharias,  the  priest,  23. 

the  prophet,  187. 
Zelotes,  Simon,  103. 
Zeller  quoted,  13, 


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People's  commentary  on  the  Gospel 

Princeton  Theological  Seminary-Speer  Library 


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